Newly translated and edited by
ALBERT C. OUTLER, Ph.D., D.D.
Professor of Theology
Perkins School of Theology
Southern Methodist University
Dallas, Texas
First published MCMLV
Library of Congress Catalog Card
Number: 55-5021
This book is in the public domain.
Scanned by Harry Plantinga, whp@wheaton.edu, 1994.
LIKE A COLOSSUS BESTRIDING TWO
WORLDS, Augustine stands as the last patristic and the first medieval father of
Western Christianity. He gathered together and conserved all the main motifs of
Latin Christianity from Tertullian to Ambrose; he appropriated the heritage of
Nicene orthodoxy; he was a Chalcedonian before Chalcedon--and he drew all this
into an unsystematic synthesis which is still our best mirror of the heart and
mind of the Christian community in the Roman Empire. More than this, he freely
received and deliberately reconsecrated the religious philosophy of the
Greco-Roman world to a new apologetic use in maintaining the intelligibility of
the Christian proclamation. Yet, even in his role as summator of tradition, he
was no mere eclectic. The center of his "system" is in the Holy
Scriptures, as they ordered and moved his heart and mind. It was in Scripture
that, first and last, Augustine found the focus of his religious authority.
At the same time, it was this
essentially conservative genius who recast the patristic tradition into the new
pattern by which European Christianity would be largely shaped and who, with
relatively little interest in historical detail, wrought out the first
comprehensive "philosophy of history." Augustine regarded himself as
much less an innovator than a summator. He was less a reformer of the Church
than the defender of the Church's faith. His own self-chosen project was to
save Christianity from the disruption of heresy and the calumnies of the
pagans, and, above everything else, to renew and exalt the faithful hearing of
the gospel of man's utter need and God's abundant grace. But the unforeseen
result of this enterprise was to furnish the motifs of the Church's piety and
doctrine for the next thousand years and more. Wherever one touches the Middle
Ages, he finds the marks of Augustine's influence, powerful and pervasive--even
Aquinas is more of an Augustinian at heart than a "proper"
Aristotelian. In the Protestant Reformation, the evangelical elements in
Augustine's thought were appealed to in condemnation of the corruptions of
popular Catholicism--yet even those corruptions had a certain right of appeal
to some of the non-evangelical aspects of Augustine's thought and life. And,
still today, in the important theological revival of our own time, the
influence of Augustine is obviously one of the most potent and productive
impulses at work.
A succinct characterization of
Augustine is impossible, not only because his thought is so extraordinarily
complex and his expository method so incurably digressive, but also because
throughout his entire career there were lively tensions and massive prejudices
in his heart and head. His doctrine of God holds the Plotinian notions of
divine unity and remotion in tension with the Biblical emphasis upon the
sovereign God's active involvement in creation and redemption. For all his
devotion to Jesus Christ, this theology was never adequately Christocentric,
and this reflects itself in many ways in his practical conception of the
Christian life. He did not invent the doctrines of original sin and seminal
transmission of guilt but he did set them as cornerstones in his
"system," matching them with a doctrine of infant baptism which
cancels, ex opere operato, birth sin and hereditary guilt. He never
wearied of celebrating God's abundant mercy and grace--but he was also fully
persuaded that the vast majority of mankind are condemned to a wholly just and
appalling damnation. He never denied the reality of human freedom and never
allowed the excuse of human irresponsibility before God--but against all
detractors of the primacy of God's grace, he vigorously insisted on both double
predestination and irresistible grace.
For all this the Catholic Church
was fully justified in giving Augustine his aptest title, Doctor Gratiae. The
central theme in all Augustine's writings is the sovereign God of grace and the
sovereign grace of God. Grace, for Augustine, is God's freedom to act without
any external necessity whatsoever--to act in love beyond human understanding or
control; to act in creation, judgment, and redemption; to give his Son freely
as Mediator and Redeemer; to endue the Church with the indwelling power and
guidance of the Holy Spirit; to shape the destinies of all creation and the
ends of the two human societies, the "city of earth" and the
"city of God." Grace is God's unmerited love and favor, prevenient
and occurrent. It touches man's inmost heart and will. It guides and impels the
pilgrimage of those called to be faithful. It draws and raises the soul to
repentance, faith, and praise. It transforms the human will so that it is
capable of doing good. It relieves man's religious anxiety by forgiveness and the
gift of hope. It establishes the ground of Christian humility by abolishing the
ground of human pride. God's grace became incarnate in Jesus Christ, and it
remains immanent in the Holy Spirit in the Church.
Augustine had no system--but he did
have a stable and coherent Christian outlook. Moreover, he had an unwearied,
ardent concern: man's salvation from his hopeless plight, through the gracious
action of God's redeeming love. To understand and interpret this was his one
endeavor, and to this task he devoted his entire genius.
He was, of course, by conscious
intent and profession, a Christian theologian, a pastor and teacher in the
Christian community. And yet it has come about that his contributions to the
larger heritage of Western civilization are hardly less important than his
services to the Christian Church. He was far and away the best--if not the very
first--psychologist in the ancient world. His observations and descriptions of
human motives and emotions, his depth analyses of will and thought in their
interaction, and his exploration of the inner nature of the human self--these
have established one of the main traditions in European conceptions of human
nature, even down to our own time. Augustine is an essential source for both
contemporary depth psychology and existentialist philosophy. His view of the
shape and process of human history has been more influential than any other
single source in the development of the Western tradition which regards
political order as inextricably involved in moral order. His conception of a societas
as a community identified and held together by its loyalties and love has
become an integral part of the general tradition of Christian social teaching
and the Christian vision of "Christendom." His metaphysical explorations
of the problems of being, the character of evil, the relation of faith and
knowledge, of will and reason, of time and eternity, of creation and cosmic
order, have not ceased to animate and enrich various philosophic reflections
throughout the succeeding centuries. At the same time the hallmark of the
Augustinian philosophy is its insistent demand that reflective thought issue in
practical consequence; no contemplation of the end of life suffices unless it
discovers the means by which men are brought to their proper goals. In sum,
Augustine is one of the very few men who simply cannot be ignored or
depreciated in any estimate of Western civilization without serious distortion
and impoverishment of one's historical and religious understanding.
In the space of some forty-four
years, from his conversion in Milan (A.D. 386) to his death in Hippo Regius
(A.D. 430), Augustine wrote--mostly at dictation--a vast sprawling library of
books, sermons, and letters, the remains of which (in the Benedictine edition of
St. Maur) fill fourteen volumes as they are reprinted in Migne, Patrologiae
cursus completus, Series Latina (Vols. 32-45). In his old age, Augustine
reviewed his authorship (in the Retractations) and has left us a
critical review of ninety-three of his works he judged most important. Even a
cursory glance at them shows how enormous was his range of interest. Yet almost
everything he wrote was in response to a specific problem or an actual crisis
in the immediate situation. One may mark off significant developments in his
thought over this twoscore years, but one can hardly miss the fundamental
consistency in his entire life's work. He was never interested in writing a
systematic summa theologica, and would have been incapable of producing
a balanced digest of his multifaceted teaching. Thus, if he is to be read
wisely, he must be read widely--and always in context, with due attention to
the specific aim in view in each particular treatise.
For the general reader who wishes
to approach Augustine as directly as possible, however, it is a useful and
fortunate thing that at the very beginning of his Christian ministry and then
again at the very climax of it, Augustine set himself to focus his experience
and thought into what were, for him, summings up. The result of the first
effort is the Confessions, which is his most familiar and widely read
work. The second is in the Enchiridion, written more than twenty years
later. In the Confessions, he stands on the threshold of his career in
the Church. In the Enchiridion, he stands forth as triumphant champion
of orthodox Christianity. In these two works--the nearest equivalent to
summation in the whole of the Augustinian corpus--we can find all his essential
themes and can sample the characteristic flavor of his thought.
Augustine was baptized by Ambrose
at Milan during Eastertide, A.D. 387.[0]A
short time later his mother, Monica, died at Ostia on the journey back to
Africa. A year later, Augustine was back in Roman Africa living in a monastery
at Tagaste, his native town. In 391, he was ordained presbyter in the church of
Hippo Regius (a small coastal town nearby). Here in 395--with grave misgivings
on his own part (cf. Sermon CCCLV, 2) and in actual violation of the
eighth canon of Nicea (cf. Mansi, Sacrorum conciliorum, II, 671, and IV,
1167)--he was consecrated assistant bishop to the aged Valerius, whom he
succeeded the following year. Shortly after he entered into his episcopal
duties he began his Confessions, completing them probably in 398 (cf. De
Labriolle, I, vi (see Bibliography), and di Capua, Miscellanea Agostiniana, II,
678).
Augustine had a complex motive for
undertaking such a self-analysis.[1
]His pilgrimage of grace had led him to a most unexpected outcome. Now he
felt a compelling need to retrace the crucial turnings of the way by which he
had come. And since he was sure that it was God's grace that had been his prime
mover on that way, it was a spontaneous expression of his heart that cast his
self-recollection into the form of a sustained prayer to God.
The Confessions are not
Augustine's autobiography. They are, instead, a deliberate effort, in the
permissive atmosphere of God's felt presence, to recall those crucial episodes
and events in which he can now see and celebrate the mysterious actions of
God's prevenient and provident grace. Thus he follows the windings of his memory
as it re-presents the upheavals of his youth and the stages of his disorderly
quest for wisdom. He omits very much indeed. Yet he builds his successive
climaxes so skillfully that the denouement in Book VIII is a vivid and
believable convergence of influences, reconstructed and "placed" with
consummate dramatic skill. We see how Cicero's Hortensius first awakened
his thirst for wisdom, how the Manicheans deluded him with their promise of
true wisdom, and how the Academics upset his confidence in certain
knowledge--how they loosed him from the dogmatism of the Manicheans only to
confront him with the opposite threat that all knowledge is uncertain. He shows
us (Bk. V, Ch. X, 19) that almost the sole cause of his intellectual perplexity
in religion was his stubborn, materialistic prejudice that if God existed he
had to exist in a body, and thus had to have extension, shape, and finite
relation. He remembers how the "Platonists" rescued him from this
"materialism" and taught him how to think of spiritual and immaterial
reality--and so to become able to conceive of God in non-dualistic categories.
We can follow him in his extraordinarily candid and plain report of his
Plotinian ecstasy, and his momentary communion with the One (Book VII). The
"Platonists" liberated him from error, but they could not loose him
from the fetters of incontinence. Thus, with a divided will, he continues to
seek a stable peace in the Christian faith while he stubbornly clings to his
pride and appetence.
In Book VIII, Augustine piles up a
series of remembered incidents that inflamed his desire to imitate those who
already seemed to have gained what he had so long been seeking. First of all,
there had been Ambrose, who embodied for Augustine the dignity of Christian
learning and the majesty of the authority of the Christian Scriptures. Then
Simplicianus tells him the moving story of Victorinus (a more famous scholar
than Augustine ever hoped to be), who finally came to the baptismal font in
Milan as humbly as any other catechumen. Then, from Ponticianus he hears the
story of Antony and about the increasing influence of the monastic calling. The
story that stirs him most, perhaps, relates the dramatic conversion of the two
"special agents of the imperial police" in the garden at Treves--two
unlikely prospects snatched abruptly from their worldly ways to the monastic
life.
He makes it plain that these
examples forced his own feelings to an intolerable tension. His intellectual
perplexities had become resolved; the virtue of continence had been consciously
preferred; there was a strong desire for the storms of his breast to be calmed;
he longed to imitate these men who had done what he could not and who were
enjoying the peace he longed for.
But the old habits were still
strong and he could not muster a full act of the whole will to strike them
down. Then comes the scene in the Milanese garden which is an interesting
parallel to Ponticianus' story about the garden at Treves. The long struggle is
recapitulated in a brief moment; his will struggles against and within itself.
The trivial distraction of a child's voice, chanting, "Tolle,
lege," precipitates the resolution of the conflict. There is a radical
shift in mood and will, he turns eagerly to the chance text in Rom. 13:13--and
a new spirit rises in his heart.
After this radical change, there
was only one more past event that had to be relived before his personal history
could be seen in its right perspective. This was the death of his mother and
the severance of his strongest earthly tie. Book IX tells us this story. The
climactic moment in it is, of course, the vision at Ostia where mother and son
are uplifted in an ecstasy that parallels--but also differs significantly
from--the Plotinian vision of Book VII. After this, the mother dies and the son
who had loved her almost too much goes on alone, now upheld and led by a
greater and a wiser love.
We can observe two separate stages
in Augustine's "conversion." The first was the dramatic striking off
of the slavery of incontinence and pride which had so long held him from
decisive commitment to the Christian faith. The second was the development of
an adequate understanding of the Christian faith itself and his baptismal
confession of Jesus Christ as Lord and Saviour. The former was achieved in the
Milanese garden. The latter came more slowly and had no "dramatic
moment." The dialogues that Augustine wrote at Cassiciacum the year
following his conversion show few substantial signs of a theological
understanding, decisively or distinctively Christian. But by the time of his
ordination to the presbyterate we can see the basic lines of a comprehensive
and orthodox theology firmly laid out. Augustine neglects to tell us (in 398)
what had happened in his thought between 385 and 391. He had other questions,
more interesting to him, with which to wrestle.
One does not read far in the Confessions
before he recognizes that the term "confess" has a double range
of meaning. On the one hand, it obviously refers to the free acknowledgment,
before God, of the truth one knows about oneself--and this obviously meant, for
Augustine, the "confession of sins." But, at the same time, and more
importantly, confiteri means to acknowledge, to God, the truth one knows
about God. To confess, then, is to praise and glorify God; it is an exercise in
self-knowledge and true humility in the atmosphere of grace and reconciliation.
Thus the Confessions are by
no means complete when the personal history is concluded at the end of Book IX.
There are two more closely related problems to be explored: First, how does the
finite self find the infinite God (or, how is it found of him?)? And, secondly,
how may we interpret God's action in producing this created world in which such
personal histories and revelations do occur? Book X, therefore, is an
exploration of man's way to God, a way which begins in sense experience
but swiftly passes beyond it, through and beyond the awesome mystery of memory,
to the ineffable encounter between God and the soul in man's inmost
subject-self. But such a journey is not complete until the process is reversed
and man has looked as deeply as may be into the mystery of creation, on which
all our history and experience depend. In Book XI, therefore, we discover why time
is such a problem and how "In the beginning God created the heavens
and the earth" is the basic formula of a massive Christian
metaphysical world view. In Books XII and XIII, Augustine elaborates, in loving
patience and with considerable allegorical license, the mysteries of
creation--exegeting the first chapter of Genesis, verse by verse, until he is
able to relate the whole round of creation to the point where we can view the
drama of God's enterprise in human history on the vast stage of the cosmos
itself. The Creator is the Redeemer! Man's end and the beginning meet at a
single point!
The Enchiridion is a briefer
treatise on the grace of God and represents Augustine's fully matured
theological perspective--after the magnificent achievements of the De
Trinitate and the greater part of the De civitate Dei, and after the
tremendous turmoil of the Pelagian controversy in which the doctrine of grace
was the exact epicenter. Sometime in 421, Augustine received a request from one
Laurentius, a Christian layman who was the brother of the tribune Dulcitius
(for whom Augustine wrote the De octo dulcitii quaestionibus in
423-425). This Laurentius wanted a handbook (enchiridion) that would sum
up the essential Christian teaching in the briefest possible form. Augustine
dryly comments that the shortest complete summary of the Christian faith is
that God is to be served by man in faith, hope, and love. Then, acknowledging
that this answer might indeed be too brief, he proceeds to expand it in
an essay in which he tries unsuccessfully to subdue his natural digressive
manner by imposing on it a patently artificial schematism. Despite its awkward
form, however, the Enchiridion is one of the most important of all of
Augustine's writings, for it is a conscious effort of the theological
magistrate of the Western Church to stand on final ground of testimony to the
Christian truth.
For his framework, Augustine
chooses the Apostles' Creed and the Lord's Prayer. The treatise begins,
naturally enough, with a discussion of God's work in creation. Augustine makes
a firm distinction between the comparatively unimportant knowledge of nature
and the supremely important acknowledgment of the Creator of nature. But
creation lies under the shadow of sin and evil and Augustine reviews his famous
(and borrowed!) doctrine of the privative character of evil. From this he
digresses into an extended comment on error and lying as special instances of
evil. He then returns to the hopeless case of fallen man, to which God's wholly
unmerited grace has responded in the incarnation of the Mediator and Redeemer,
Jesus Christ. The questions about the appropriation of God's grace lead
naturally to a discussion of baptism and justification, and beyond these, to
the Holy Spirit and the Church. Augustine then sets forth the benefits of
redeeming grace and weighs the balance between faith and good works in the
forgiven sinner. But redemption looks forward toward resurrection, and
Augustine feels he must devote a good deal of energy and subtle speculation to
the questions about the manner and mode of the life everlasting. From this he
moves on to the problem of the destiny of the wicked and the mystery of
predestination. Nor does he shrink from these grim topics; indeed, he actually expands
some of his most rigid ideas of God's ruthless justice toward the damned.
Having thus treated the Christian faith and Christian hope, he turns in a
too-brief concluding section to the virtue of Christian love as the heart of
the Christian life. This, then, is the "handbook" on faith, hope, and
love which he hopes Laurence will put to use and not leave as "baggage on
his bookshelf."
Taken together, the Confessions and
the Enchiridion give us two very important vantage points from which to
view the Augustinian perspective as a whole, since they represent both his
early and his mature formulation. From them, we can gain a competent--though by
no means complete--introduction to the heart and mind of this great Christian
saint and sage. There are important differences between the two works, and
these ought to be noted by the careful reader. But all the main themes of
Augustinian Christianity appear in them, and through them we can penetrate to
its inner dynamic core.
There is no need to justify a new
English translation of these books, even though many good ones already exist. Every
translation is, at best, only an approximation--and an interpretation too.
There is small hope for a translation to end all translations. Augustine's
Latin is, for the most part, comparatively easy to read. One feels directly the
force of his constant wordplay, the artful balancing of his clauses, his
laconic use of parataxis, and his deliberate involutions of thought and word
order. He was always a Latin rhetor; artifice of style had come to be second
nature with him--even though the Latin scriptures were powerful modifiers of
his classical literary patterns. But it is a very tricky business to convey
such a Latin style into anything like modern English without considerable
violence one way or the other. A literal rendering of the text is simply not readable
English. And this falsifies the text in another way, for Augustine's Latin is
eminently readable! On the other side, when one resorts to the unavoidable
paraphrase there is always the open question as to the point beyond which the
thought itself is being recast. It has been my aim and hope that these
translations will give the reader an accurate medium of contact with
Augustine's temper and mode of argumentation. There has been no thought of
trying to contrive an English equivalent for his style. If Augustine's ideas
come through this translation with positive force and clarity, there can be no
serious reproach if it is neither as eloquent nor as elegant as Augustine in
his own language. In any case, those who will compare this translation with the
others will get at least a faint notion of how complex and truly brilliant the
original is!
The sensitive reader soon
recognizes that Augustine will not willingly be inspected from a distance or by
a neutral observer. In all his writings there is a strong concern and moving
power to involve his reader in his own process of inquiry and perplexity. There
is a manifest eagerness to have him share in his own flashes of insight and his
sudden glimpses of God's glory. Augustine's style is deeply personal; it is therefore
idiomatic, and often colloquial. Even in his knottiest arguments, or in the
labyrinthine mazes of his allegorizing (e.g., Confessions, Bk. XIII, or Enchiridion,
XVIII), he seeks to maintain contact with his reader in genuine respect and
openness. He is never content to seek and find the truth in solitude. He must
enlist his fellows in seeing and applying the truth as given. He is never the
blind fideist; even in the face of mystery, there is a constant reliance on the
limited but real powers of human reason, and a constant striving for clarity
and intelligibility. In this sense, he was a consistent follower of his own
principle of "Christian Socratism," developed in the De Magistro and
the De catechezandis rudibus.
Even the best of Augustine's writing
bears the marks of his own time and there is much in these old books that is of
little interest to any but the specialist. There are many stones of stumbling
in them for the modern secularist--and even for the modern Christian! Despite
all this, it is impossible to read him with any attention at all without
recognizing how his genius and his piety burst through the limitations of his
times and his language--and even his English translations! He grips our hearts
and minds and enlists us in the great enterprise to which his whole life was
devoted: the search for and the celebration of God's grace and glory by which
his faithful children are sustained and guided in their pilgrimage toward the
true Light of us all.
The most useful critical text of
the Confessions is that of Pierre de Labriolle (fifth edition, Paris,
1950). I have collated this with the other major critical editions: Martin
Skutella, S. Aureli Augustini Confessionum Libri Tredecim (Leipzig,
1934)--itself a recension of the Corpus Scriptorum ecclesiasticorum
Latinorum XXXIII text of Pius Knöll (Vienna, 1896)--and the second edition
of John Gibb and William Montgomery (Cambridge, 1927).
There are two good critical texts
of the Enchiridion and I have collated them: Otto Scheel, Augustins
Enchiridion (zweite Auflage, Tübingen, 1930), and Jean Rivière, Enchiridion
in the Bibliothèque Augustinienne, Œuvres de S. Augustin, première série:
Opuscules, IX: Exposés généraux de la foi (Paris, 1947).
It remains for me to express my
appreciation to the General Editors of this Library for their constructive
help; to Professor Hollis W. Huston, who read the entire manuscript and made
many valuable suggestions; and to Professor William A. Irwin, who greatly aided
with parts of the Enchiridion. These men share the credit for preventing
many flaws, but naturally no responsibility for those remaining. Professors
Raymond P. Morris, of the Yale Divinity School Library; Robert Beach, of the
Union Theological Seminary Library; and Decherd Turner, of our Bridwell Library
here at Southern Methodist University, were especially generous in their
bibliographical assistance. Last, but not least, Mrs. Hollis W. Huston and my
wife, between them, managed the difficult task of putting the results of this
project into fair copy. To them all I am most grateful.
I. THE Retractations, II, 6
(A.D. 427)
1. My Confessions, in
thirteen books, praise the righteous and good God as they speak either of my
evil or good, and they are meant to excite men's minds and affections toward
him. At least as far as I am concerned, this is what they did for me when they
were being written and they still do this when read. What some people think of
them is their own affair [ipse viderint]; but I do know that they
have given pleasure to many of my brethren and still do so. The first through
the tenth books were written about myself; the other three about Holy
Scripture, from what is written there, In the beginning God created the
heaven and the earth,[2]even
as far as the reference to the Sabbath rest.[3]
2. In Book IV, when I confessed my
soul's misery over the death of a friend and said that our soul had somehow
been made one out of two souls, "But it may have been that I was afraid to
die, lest he should then die wholly whom I had so greatly loved" (Ch. VI,
11)--this now seems to be more a trivial declamation than a serious confession,
although this inept expression may be tempered somewhat by the "may have
been" [forte] which I added. And in Book XIII what I
said--"The firmament was made between the higher waters (and superior) and
the lower (and inferior) waters"--was said without sufficient thought. In
any case, the matter is very obscure.
This work begins thus: "Great
art thou, O Lord."
II. De Dono Perseverantiae, XX,
53 (A.D. 428)
Which of my shorter works has been
more widely known or given greater pleasure than the [thirteen] books of my Confessions?
And, although I published them long before the Pelagian heresy had even
begun to be, it is plain that in them I said to my God, again and again,
"Give what thou commandest and command what thou wilt." When these
words of mine were repeated in Pelagius' presence at Rome by a certain brother
of mine (an episcopal colleague), he could not bear them and contradicted him
so excitedly that they nearly came to a quarrel. Now what, indeed, does God
command, first and foremost, except that we believe in him? This faith,
therefore, he himself gives; so that it is well said to him, "Give what
thou commandest." Moreover, in those same books, concerning my account of
my conversion when God turned me to that faith which I was laying waste with a
very wretched and wild verbal assault,[4
]do you not remember how the narration shows that I was given as a gift to
the faithful and daily tears of my mother, who had been promised that I should
not perish? I certainly declared there that God by his grace turns men's wills
to the true faith when they are not only averse to it, but actually adverse. As
for the other ways in which I sought God's aid in my growth in perseverance,
you either know or can review them as you wish (PL, 45, c. 1025).
III. Letter to Darius (A.D.
429)
Thus, my son, take the books of my Confessions
and use them as a good man should--not superficially, but as a Christian in
Christian charity. Here see me as I am and do not praise me for more than I am.
Here believe nothing else about me than my own testimony. Here observe what I
have been in myself and through myself. And if something in me pleases you,
here praise Him with me--him whom I desire to be praised on my account and not
myself. "For it is he that hath made us and not we ourselves."[5]
Indeed, we were ourselves quite lost; but he who made us, remade us [sed qui
fecit, refecit]. As, then, you find me in these pages, pray for me that I
shall not fail but that I may go on to be perfected. Pray for me, my son, pray
for me! (Epist. CCXXXI, PL, 33, c. 1025).
The Confessions of Saint
Augustine
In God's searching presence,
Augustine undertakes to plumb the depths of his memory to trace the mysterious
pilgrimage of grace which his life has been--and to praise God for his constant
and omnipotent grace. In a mood of sustained prayer, he recalls what he can of
his infancy, his learning to speak, and his childhood experiences in school. He
concludes with a paean of grateful praise to God.
1. "Great art thou, O Lord, and greatly to be praised;
great is thy power, and infinite is thy wisdom."[6]
And man desires to praise thee, for he is a part of thy creation; he bears his
mortality about with him and carries the evidence of his sin and the proof that
thou dost resist the proud. Still he desires to praise thee, this man who is
only a small part of thy creation. Thou hast prompted him, that he should
delight to praise thee, for thou hast made us for thyself and restless is our
heart until it comes to rest in thee. Grant me, O Lord, to know and understand
whether first to invoke thee or to praise thee; whether first to know thee or
call upon thee. But who can invoke thee, knowing thee not? For he who knows
thee not may invoke thee as another than thou art. It may be that we should
invoke thee in order that we may come to know thee. But "how shall they
call on him in whom they have not believed? Or how shall they believe without a
preacher?"[7]
Now, "they shall praise the Lord who seek him,"[8]
for "those who seek shall find him,"[9]
and, finding him, shall praise him. I will seek thee, O Lord, and call upon
thee. I call upon thee, O Lord, in my faith which thou hast given me, which
thou hast inspired in me through the humanity of thy Son, and through the
ministry of thy preacher.[10]
2. And how shall I call upon my God--my God and my Lord? For
when I call on him I ask him to come into me. And what place is there in me
into which my God can come? How could God, the God who made both heaven and
earth, come into me? Is there anything in me, O Lord my God, that can contain
thee? Do even the heaven and the earth, which thou hast made, and in which thou
didst make me, contain thee? Is it possible that, since without thee nothing
would be which does exist, thou didst make it so that whatever exists has some
capacity to receive thee? Why, then, do I ask thee to come into me, since I
also am and could not be if thou wert not in me? For I am not, after all, in
hell--and yet thou art there too, for "if I go down into hell, thou art
there."[11]
Therefore I would not exist--I would simply not be at all--unless I exist in
thee, from whom and by whom and in whom all things are. Even so, Lord; even so.
Where do I call thee to, when I am already in thee? Or from whence wouldst thou
come into me? Where, beyond heaven and earth, could I go that there my God
might come to me--he who hath said, "I fill heaven and earth"?[12]
3. Since, then, thou dost fill the
heaven and earth, do they contain thee? Or, dost thou fill and overflow them,
because they cannot contain thee? And where dost thou pour out what remains of
thee after heaven and earth are full? Or, indeed, is there no need that thou,
who dost contain all things, shouldst be contained by any, since those things
which thou dost fill thou fillest by containing them? For the vessels which
thou dost fill do not confine thee, since even if they were broken, thou
wouldst not be poured out. And, when thou art poured out on us, thou art not
thereby brought down; rather, we are uplifted. Thou art not scattered; rather,
thou dost gather us together. But when thou dost fill all things, dost thou
fill them with thy whole being? Or, since not even all things together could
contain thee altogether, does any one thing contain a single part, and do all
things contain that same part at the same time? Do singulars contain thee
singly? Do greater things contain more of thee, and smaller things less? Or, is
it not rather that thou art wholly present everywhere, yet in such a way that
nothing contains thee wholly?
4. What, therefore, is my God?
What, I ask, but the Lord God? "For who is Lord but the Lord himself, or
who is God besides our God?"[13]
Most high, most excellent, most potent, most omnipotent; most merciful and most
just; most secret and most truly present; most beautiful and most strong;
stable, yet not supported; unchangeable, yet changing all things; never new,
never old; making all things new, yet bringing old age upon the proud, and they
know it not; always working, ever at rest; gathering, yet needing nothing;
sustaining, pervading, and protecting; creating, nourishing, and developing;
seeking, and yet possessing all things. Thou dost love, but without passion;
art jealous, yet free from care; dost repent without remorse; art angry, yet
remainest serene. Thou changest thy ways, leaving thy plans unchanged; thou
recoverest what thou hast never really lost. Thou art never in need but still
thou dost rejoice at thy gains; art never greedy, yet demandest dividends. Men
pay more than is required so that thou dost become a debtor; yet who can
possess anything at all which is not already thine? Thou owest men nothing, yet
payest out to them as if in debt to thy creature, and when thou dost cancel
debts thou losest nothing thereby. Yet, O my God, my life, my holy Joy, what is
this that I have said? What can any man say when he speaks of thee? But woe to
them that keep silence--since even those who say most are dumb.
5. Who shall bring me to rest in
thee? Who will send thee into my heart so to overwhelm it that my sins shall be
blotted out and I may embrace thee, my only good? What art thou to me? Have
mercy that I may speak. What am I to thee that thou shouldst command me to love
thee, and if I do it not, art angry and threatenest vast misery? Is it, then, a
trifling sorrow not to love thee? It is not so to me. Tell me, by thy mercy, O
Lord, my God, what thou art to me. "Say to my soul, I am your
salvation."[14]
So speak that I may hear. Behold, the ears of my heart are before thee, O Lord;
open them and "say to my soul, I am your salvation." I will hasten
after that voice, and I will lay hold upon thee. Hide not thy face from me.
Even if I die, let me see thy face lest I die.
6. The house of my soul is too
narrow for thee to come in to me; let it be enlarged by thee. It is in ruins;
do thou restore it. There is much about it which must offend thy eyes; I
confess and know it. But who will cleanse it? Or, to whom shall I cry but to
thee? "Cleanse thou me from my secret faults," O Lord, "and keep
back thy servant from strange sins."[15]
"I believe, and therefore do I speak."[16]
But thou, O Lord, thou knowest. Have I not confessed my transgressions unto
thee, O my God; and hast thou not put away the iniquity of my heart?[17]
I do not contend in judgment with thee,[18]
who art truth itself; and I would not deceive myself, lest my iniquity lie even
to itself. I do not, therefore, contend in judgment with thee, for "if
thou, Lord, shouldst mark iniquities, O Lord, who shall stand?"[19]
7. Still, dust and ashes as I am, allow me to speak before
thy mercy. Allow me to speak, for, behold, it is to thy mercy that I speak and
not to a man who scorns me. Yet perhaps even thou mightest scorn me; but when
thou dost turn and attend to me, thou wilt have mercy upon me. For what do I
wish to say, O Lord my God, but that I know not whence I came hither into this
life-in-death. Or should I call it death-in-life? I do not know. And yet the
consolations of thy mercy have sustained me from the very beginning, as I have
heard from my fleshly parents, from whom and in whom thou didst form me in
time--for I cannot myself remember. Thus even though they sustained me by the
consolation of woman's milk, neither my mother nor my nurses filled their own
breasts but thou, through them, didst give me the food of infancy according to
thy ordinance and thy bounty which underlie all things. For it was thou who
didst cause me not to want more than thou gavest and it was thou who gavest to
those who nourished me the will to give me what thou didst give them. And they,
by an instinctive affection, were willing to give me what thou hadst supplied
abundantly. It was, indeed, good for them that my good should come through
them, though, in truth, it was not from them but by them. For it is from thee,
O God, that all good things come--and from my God is all my health. This is
what I have since learned, as thou hast made it abundantly clear by all that I
have seen thee give, both to me and to those around me. For even at the very
first I knew how to suck, to lie quiet when I was full, and to cry when in
pain--nothing more.
8. Afterward I began to laugh--at
first in my sleep, then when waking. For this I have been told about myself and
I believe it--though I cannot remember it--for I see the same things in other
infants. Then, little by little, I realized where I was and wished to tell my
wishes to those who might satisfy them, but I could not! For my wants were
inside me, and they were outside, and they could not by any power of theirs
come into my soul. And so I would fling my arms and legs about and cry, making
the few and feeble gestures that I could, though indeed the signs were not much
like what I inwardly desired and when I was not satisfied--either from not
being understood or because what I got was not good for me--I grew indignant
that my elders were not subject to me and that those on whom I actually had no
claim did not wait on me as slaves--and I avenged myself on them by crying.
That infants are like this, I have myself been able to learn by watching them;
and they, though they knew me not, have shown me better what I was like than my
own nurses who knew me.
9. And, behold, my infancy died
long ago, but I am still living. But thou, O Lord, whose life is forever and in
whom nothing dies--since before the world was, indeed, before all that can be
called "before," thou wast, and thou art the God and Lord of all thy
creatures; and with thee abide all the stable causes of all unstable things,
the unchanging sources of all changeable things, and the eternal reasons of all
non-rational and temporal things--tell me, thy suppliant, O God, tell me, O
merciful One, in pity tell a pitiful creature whether my infancy followed yet
an earlier age of my life that had already passed away before it. Was it such
another age which I spent in my mother's womb? For something of that sort has
been suggested to me, and I have myself seen pregnant women. But what, O God,
my Joy, preceded that period of life? Was I, indeed, anywhere, or
anybody? No one can explain these things to me, neither father nor mother, nor
the experience of others, nor my own memory. Dost thou laugh at me for asking
such things? Or dost thou command me to praise and confess unto thee only what
I know?
10. I give thanks to thee, O Lord
of heaven and earth, giving praise to thee for that first being and my infancy
of which I have no memory. For thou hast granted to man that he should come to
self-knowledge through the knowledge of others, and that he should believe many
things about himself on the authority of the womenfolk. Now, clearly, I had
life and being; and, as my infancy closed, I was already learning signs by
which my feelings could be communicated to others.
Whence could such a creature come
but from thee, O Lord? Is any man skillful enough to have fashioned himself? Or
is there any other source from which being and life could flow into us, save
this, that thou, O Lord, hast made us--thou with whom being and life are one,
since thou thyself art supreme being and supreme life both together. For thou
art infinite and in thee there is no change, nor an end to this present
day--although there is a sense in which it ends in thee since all things are in
thee and there would be no such thing as days passing away unless thou didst
sustain them. And since "thy years shall have no end,"[20]
thy years are an ever-present day. And how many of ours and our fathers' days
have passed through this thy day and have received from it what measure and
fashion of being they had? And all the days to come shall so receive and so
pass away. "But thou art the same"![21]
And all the things of tomorrow and the days yet to come, and all of yesterday
and the days that are past, thou wilt gather into this thy day. What is it to
me if someone does not understand this? Let him still rejoice and continue to
ask, "What is this?" Let him also rejoice and prefer to seek thee,
even if he fails to find an answer, rather than to seek an answer and not find
thee!
11. "Hear me, O God! Woe to the sins of men!" When
a man cries thus, thou showest him mercy, for thou didst create the man but not
the sin in him. Who brings to remembrance the sins of my infancy? For in thy
sight there is none free from sin, not even the infant who has lived but a day
upon this earth. Who brings this to my remembrance? Does not each little one,
in whom I now observe what I no longer remember of myself? In what ways, in
that time, did I sin? Was it that I cried for the breast? If I should now so
cry--not indeed for the breast, but for food suitable to my condition--I should
be most justly laughed at and rebuked. What I did then deserved rebuke but,
since I could not understand those who rebuked me, neither custom nor common
sense permitted me to be rebuked. As we grow we root out and cast away from us
such childish habits. Yet I have not seen anyone who is wise who cast away the
good when trying to purge the bad. Nor was it good, even in that time, to
strive to get by crying what, if it had been given me, would have been hurtful;
or to be bitterly indignant at those who, because they were older--not slaves,
either, but free--and wiser than I, would not indulge my capricious desires.
Was it a good thing for me to try, by struggling as hard as I could, to harm
them for not obeying me, even when it would have done me harm to have been
obeyed? Thus, the infant's innocence lies in the weakness of his body and not
in the infant mind. I have myself observed a baby to be jealous, though it
could not speak; it was livid as it watched another infant at the breast.
Who is ignorant of this? Mothers
and nurses tell us that they cure these things by I know not what remedies. But
is this innocence, when the fountain of milk is flowing fresh and abundant,
that another who needs it should not be allowed to share it, even though he
requires such nourishment to sustain his life? Yet we look leniently on such
things, not because they are not faults, or even small faults, but because they
will vanish as the years pass. For, although we allow for such things in an
infant, the same things could not be tolerated patiently in an adult.
12. Therefore, O Lord my God, thou
who gavest life to the infant, and a body which, as we see, thou hast furnished
with senses, shaped with limbs, beautified with form, and endowed with all
vital energies for its well-being and health--thou dost command me to praise
thee for these things, to give thanks unto the Lord, and to sing praise unto
his name, O Most High.[22]
For thou art God, omnipotent and good, even if thou hadst done no more than
these things, which no other but thou canst do--thou alone who madest all
things fair and didst order everything according to thy law.
I am loath to dwell on this part of
my life of which, O Lord, I have no remembrance, about which I must trust the
word of others and what I can surmise from observing other infants, even if
such guesses are trustworthy. For it lies in the deep murk of my forgetfulness
and thus is like the period which I passed in my mother's womb. But if "I
was conceived in iniquity, and in sin my mother nourished me in her womb,"[23]
where, I pray thee, O my God, where, O Lord, or when was I, thy servant, ever
innocent? But see now, I pass over that period, for what have I to do with a
time from which I can recall no memories?
13. Did I not, then, as I grew out
of infancy, come next to boyhood, or rather did it not come to me and succeed
my infancy? My infancy did not go away (for where would it go?). It was simply
no longer present; and I was no longer an infant who could not speak, but now a
chattering boy. I remember this, and I have since observed how I learned to
speak. My elders did not teach me words by rote, as they taught me my letters
afterward. But I myself, when I was unable to communicate all I wished to say
to whomever I wished by means of whimperings and grunts and various gestures of
my limbs (which I used to reinforce my demands), I myself repeated the sounds
already stored in my memory by the mind which thou, O my God, hadst given me.
When they called some thing by name and pointed it out while they spoke, I saw
it and realized that the thing they wished to indicate was called by the name
they then uttered. And what they meant was made plain by the gestures of their
bodies, by a kind of natural language, common to all nations, which expresses
itself through changes of countenance, glances of the eye, gestures and
intonations which indicate a disposition and attitude--either to seek or to
possess, to reject or to avoid. So it was that by frequently hearing words, in
different phrases, I gradually identified the objects which the words stood for
and, having formed my mouth to repeat these signs, I was thereby able to
express my will. Thus I exchanged with those about me the verbal signs by which
we express our wishes and advanced deeper into the stormy fellowship of human
life, depending all the while upon the authority of my parents and the behest
of my elders.
14. O my God! What miseries and
mockeries did I then experience when it was impressed on me that obedience to
my teachers was proper to my boyhood estate if I was to flourish in this world
and distinguish myself in those tricks of speech which would gain honor for me
among men, and deceitful riches! To this end I was sent to school to get
learning, the value of which I knew not--wretch that I was. Yet if I was slow
to learn, I was flogged. For this was deemed praiseworthy by our forefathers
and many had passed before us in the same course, and thus had built up the
precedent for the sorrowful road on which we too were compelled to travel,
multiplying labor and sorrow upon the sons of Adam. About this time, O Lord, I
observed men praying to thee, and I learned from them to conceive thee--after
my capacity for understanding as it was then--to be some great Being, who,
though not visible to our senses, was able to hear and help us. Thus as a boy I
began to pray to thee, my Help and my Refuge, and, in calling on thee, broke
the bands of my tongue. Small as I was, I prayed with no slight earnestness
that I might not be beaten at school. And when thou didst not heed me--for that
would have been giving me over to my folly--my elders and even my parents too,
who wished me no ill, treated my stripes as a joke, though they were then a
great and grievous ill to me.
15. Is there anyone, O Lord, with a
spirit so great, who cleaves to thee with such steadfast affection (or is there
even a kind of obtuseness that has the same effect)--is there any man who, by
cleaving devoutly to thee, is endowed with so great a courage that he can
regard indifferently those racks and hooks and other torture weapons from which
men throughout the world pray so fervently to be spared; and can they scorn
those who so greatly fear these torments, just as my parents were amused at the
torments with which our teachers punished us boys? For we were no less afraid
of our pains, nor did we beseech thee less to escape them. Yet, even so, we
were sinning by writing or reading or studying less than our assigned lessons.
For I did not, O Lord, lack memory
or capacity, for, by thy will, I possessed enough for my age. However, my mind
was absorbed only in play, and I was punished for this by those who were doing
the same things themselves. But the idling of our elders is called business;
the idling of boys, though quite like it, is punished by those same elders, and
no one pities either the boys or the men. For will any common sense observer
agree that I was rightly punished as a boy for playing ball--just because this
hindered me from learning more quickly those lessons by means of which, as a
man, I could play at more shameful games? And did he by whom I was beaten do
anything different? When he was worsted in some small controversy with a fellow
teacher, he was more tormented by anger and envy than I was when beaten by a
playmate in the ball game.
16. And yet I sinned, O Lord my
God, thou ruler and creator of all natural things--but of sins only the
ruler--I sinned, O Lord my God, in acting against the precepts of my parents
and of those teachers. For this learning which they wished me to acquire--no
matter what their motives were--I might have put to good account afterward. I
disobeyed them, not because I had chosen a better way, but from a sheer love of
play. I loved the vanity of victory, and I loved to have my ears tickled with
lying fables, which made them itch even more ardently, and a similar curiosity
glowed more and more in my eyes for the shows and sports of my elders. Yet
those who put on such shows are held in such high repute that almost all desire
the same for their children. They are therefore willing to have them beaten, if
their childhood games keep them from the studies by which their parents desire
them to grow up to be able to give such shows. Look down on these things with
mercy, O Lord, and deliver us who now call upon thee; deliver those also who do
not call upon thee, that they may call upon thee, and thou mayest deliver them.
17. Even as a boy I had heard of
eternal life promised to us through the humility of the Lord our God, who came
down to visit us in our pride, and I was signed with the sign of his cross, and
was seasoned with his salt even from the womb of my mother, who greatly trusted
in thee. Thou didst see, O Lord, how, once, while I was still a child, I was
suddenly seized with stomach pains and was at the point of death--thou didst
see, O my God, for even then thou wast my keeper, with what agitation and with
what faith I solicited from the piety of my mother and from thy Church (which
is the mother of us all) the baptism of thy Christ, my Lord and my God. The
mother of my flesh was much perplexed, for, with a heart pure in thy faith, she
was always in deep travail for my eternal salvation. If I had not quickly
recovered, she would have provided forthwith for my initiation and washing by
thy life-giving sacraments, confessing thee, O Lord Jesus, for the forgiveness
of sins. So my cleansing was deferred, as if it were inevitable that, if I
should live, I would be further polluted; and, further, because the guilt
contracted by sin after baptism would be still greater and more perilous.
Thus, at that time, I
"believed" along with my mother and the whole household, except my
father. But he did not overcome the influence of my mother's piety in me, nor
did he prevent my believing in Christ, although he had not yet believed in him.
For it was her desire, O my God, that I should acknowledge thee as my Father
rather than him. In this thou didst aid her to overcome her husband, to whom,
though his superior, she yielded obedience. In this way she also yielded
obedience to thee, who dost so command.
18. I ask thee, O my God, for I
would gladly know if it be thy will, to what good end my baptism was deferred
at that time? Was it indeed for my good that the reins were slackened, as it
were, to encourage me in sin? Or, were they not slackened? If not, then why is
it still dinned into our ears on all sides, "Let him alone, let him do as
he pleases, for he is not yet baptized"? In the matter of bodily health,
no one says, "Let him alone; let him be worse wounded; for he is not yet
cured"! How much better, then, would it have been for me to have been
cured at once--and if thereafter, through the diligent care of friends and
myself, my soul's restored health had been kept safe in thy keeping, who gave
it in the first place! This would have been far better, in truth. But how many
and great the waves of temptation which appeared to hang over me as I grew out
of childhood! These were foreseen by my mother, and she preferred that the
unformed clay should be risked to them rather than the clay molded after
Christ's image.[24]
19. But in this time of
childhood--which was far less dreaded for me than my adolescence--I had no love
of learning, and hated to be driven to it. Yet I was driven to it just the
same, and good was done for me, even though I did not do it well, for I would
not have learned if I had not been forced to it. For no man does well against
his will, even if what he does is a good thing. Neither did they who forced me
do well, but the good that was done me came from thee, my God. For they did not
care about the way in which I would use what they forced me to learn, and took
it for granted that it was to satisfy the inordinate desires of a rich beggary
and a shameful glory. But thou, Lord, by whom the hairs of our head are
numbered, didst use for my good the error of all who pushed me on to study: but
my error in not being willing to learn thou didst use for my punishment. And
I--though so small a boy yet so great a sinner--was not punished without
warrant. Thus by the instrumentality of those who did not do well, thou didst
well for me; and by my own sin thou didst justly punish me. For it is even as
thou hast ordained: that every inordinate affection brings on its own
punishment.
20. But what were the causes for my
strong dislike of Greek literature, which I studied from my boyhood? Even to
this day I have not fully understood them. For Latin I loved exceedingly--not
just the rudiments, but what the grammarians teach. For those beginner's
lessons in reading, writing, and reckoning, I considered no less a burden and
pain than Greek. Yet whence came this, unless from the sin and vanity of this
life? For I was "but flesh, a wind that passeth away and cometh not
again."[25]
Those first lessons were better, assuredly, because they were more certain, and
through them I acquired, and still retain, the power of reading what I find
written and of writing for myself what I will. In the other subjects, however,
I was compelled to learn about the wanderings of a certain Aeneas, oblivious of
my own wanderings, and to weep for Dido dead, who slew herself for love. And
all this while I bore with dry eyes my own wretched self dying to thee, O God,
my life, in the midst of these things.
21. For what can be more wretched
than the wretch who has no pity upon himself, who sheds tears over Dido, dead
for the love of Aeneas, but who sheds no tears for his own death in not loving
thee, O God, light of my heart, and bread of the inner mouth of my soul, O
power that links together my mind with my inmost thoughts? I did not love thee,
and thus committed fornication against thee.[26]
Those around me, also sinning, thus cried out: "Well done! Well
done!" The friendship of this world is fornication against thee; and
"Well done! Well done!" is cried until one feels ashamed not to show
himself a man in this way. For my own condition I shed no tears, though I wept
for Dido, who "sought death at the sword's point,"[27]
while I myself was seeking the lowest rung of thy creation, having forsaken
thee; earth sinking back to earth again. And, if I had been forbidden to read
these poems, I would have grieved that I was not allowed to read what grieved
me. This sort of madness is considered more honorable and more fruitful
learning than the beginner's course in which I learned to read and write.
22. But now, O my God, cry unto my
soul, and let thy truth say to me: "Not so, not so! That first learning
was far better." For, obviously, I would rather forget the wanderings of
Aeneas, and all such things, than forget how to write and read. Still, over the
entrance of the grammar school there hangs a veil. This is not so much the sign
of a covering for a mystery as a curtain for error. Let them exclaim against
me--those I no longer fear--while I confess to thee, my God, what my soul
desires, and let me find some rest, for in blaming my own evil ways I may come
to love thy holy ways. Neither let those cry out against me who buy and sell
the baubles of literature. For if I ask them if it is true, as the poet says,
that Aeneas once came to Carthage, the unlearned will reply that they do not
know and the learned will deny that it is true. But if I ask with what letters
the name Aeneas is written, all who have ever learned this will answer
correctly, in accordance with the conventional understanding men have agreed
upon as to these signs. Again, if I should ask which would cause the greatest
inconvenience in our life, if it were forgotten: reading and writing, or these
poetical fictions, who does not see what everyone would answer who had not
entirely lost his own memory? I erred, then, when as a boy I preferred those
vain studies to these more profitable ones, or rather loved the one and hated
the other. "One and one are two, two and two are four": this was then
a truly hateful song to me. But the wooden horse full of its armed soldiers,
and the holocaust of Troy, and the spectral image of Creusa were all a most
delightful--and vain--show![28]
23. But why, then, did I dislike
Greek learning, which was full of such tales? For Homer was skillful in
inventing such poetic fictions and is most sweetly wanton; yet when I was a
boy, he was most disagreeable to me. I believe that Virgil would have the same
effect on Greek boys as Homer did on me if they were forced to learn him. For
the tedium of learning a foreign language mingled gall into the sweetness of
those Grecian myths. For I did not understand a word of the language, and yet I
was driven with threats and cruel punishments to learn it. There was also a
time when, as an infant, I knew no Latin; but this I acquired without any fear
or tormenting, but merely by being alert to the blandishments of my nurses, the
jests of those who smiled on me, and the sportiveness of those who toyed with
me. I learned all this, indeed, without being urged by any pressure of
punishment, for my own heart urged me to bring forth its own fashioning, which
I could not do except by learning words: not from those who taught me but those
who talked to me, into whose ears I could pour forth whatever I could fashion.
From this it is sufficiently clear that a free curiosity is more effective in
learning than a discipline based on fear. Yet, by thy ordinance, O God,
discipline is given to restrain the excesses of freedom; this ranges from the
ferule of the schoolmaster to the trials of the martyr and has the effect of
mingling for us a wholesome bitterness, which calls us back to thee from the
poisonous pleasures that first drew us from thee.
24. Hear my prayer, O Lord; let not
my soul faint under thy discipline, nor let me faint in confessing unto thee
thy mercies, whereby thou hast saved me from all my most wicked ways till thou
shouldst become sweet to me beyond all the allurements that I used to follow.
Let me come to love thee wholly, and grasp thy hand with my whole heart that
thou mayest deliver me from every temptation, even unto the last. And thus, O
Lord, my King and my God, may all things useful that I learned as a boy now be
offered in thy service--let it be that for thy service I now speak and write
and reckon. For when I was learning vain things, thou didst impose thy
discipline upon me: and thou hast forgiven me my sin of delighting in those
vanities. In those studies I learned many a useful word, but these might have
been learned in matters not so vain; and surely that is the safe way for youths
to walk in.
25. But woe unto you, O torrent of
human custom! Who shall stay your course? When will you ever run dry? How long
will you carry down the sons of Eve into that vast and hideous ocean, which
even those who have the Tree (for an ark)[29]
can scarcely pass over? Do I not read in you the stories of Jove the
thunderer--and the adulterer?[30]
How could he be both? But so it says, and the sham thunder served as a cloak
for him to play at real adultery. Yet which of our gowned masters will give a
tempered hearing to a man trained in their own schools who cries out and says:
"These were Homer's fictions; he transfers things human to the gods. I
could have wished that he would transfer divine things to us."[31]
But it would have been more true if he said, "These are, indeed, his
fictions, but he attributed divine attributes to sinful men, that crimes might
not be accounted crimes, and that whoever committed such crimes might appear to
imitate the celestial gods and not abandoned men."
26. And yet, O torrent of hell, the
sons of men are still cast into you, and they pay fees for learning all these
things. And much is made of it when this goes on in the forum under the
auspices of laws which give a salary over and above the fees. And you beat
against your rocky shore and roar: "Here words may be learned; here you
can attain the eloquence which is so necessary to persuade people to your way
of thinking; so helpful in unfolding your opinions." Verily, they seem to
argue that we should never have understood these words, "golden
shower," "bosom," "intrigue," "highest
heavens," and other such words, if Terence had not introduced a
good-for-nothing youth upon the stage, setting up a picture of Jove as his
example of lewdness and telling the tale
"Of Jove's descending in a golden
shower
Into Danae's bosom...
With a woman to intrigue."
See how he excites himself to lust,
as if by a heavenly authority, when he says:
"Great Jove,
Who shakes the highest heavens with
his thunder;
Shall I, poor mortal man, not do
the same?
I've done it, and with all my
heart, I'm glad."[32]
These words are not learned one
whit more easily because of this vileness, but through them the vileness is
more boldly perpetrated. I do not blame the words, for they are, as it were,
choice and precious vessels, but I do deplore the wine of error which was
poured out to us by teachers already drunk. And, unless we also drank we were
beaten, without liberty of appeal to a sober judge. And yet, O my God, in whose
presence I can now with security recall this, I learned these things willingly
and with delight, and for it I was called a boy of good promise.
27. Bear with me, O my God, while I
speak a little of those talents, thy gifts, and of the follies on which I
wasted them. For a lesson was given me that sufficiently disturbed my soul, for
in it there was both hope of praise and fear of shame or stripes. The
assignment was that I should declaim the words of Juno, as she raged and
sorrowed that she could not
"Bar off Italy
From all the approaches of the
Teucrian king."[33]
I had learned that Juno had never
uttered these words. Yet we were compelled to stray in the footsteps of these
poetic fictions, and to turn into prose what the poet had said in verse. In the
declamation, the boy won most applause who most strikingly reproduced the
passions of anger and sorrow according to the "character" of the
persons presented and who clothed it all in the most suitable language. What is
it now to me, O my true Life, my God, that my declaiming was applauded above
that of many of my classmates and fellow students? Actually, was not all that
smoke and wind? Besides, was there nothing else on which I could have exercised
my wit and tongue? Thy praise, O Lord, thy praises might have propped up the
tendrils of my heart by thy Scriptures; and it would not have been dragged away
by these empty trifles, a shameful prey to the spirits of the air. For there is
more than one way in which men sacrifice to the fallen angels.
28. But it was no wonder that I was
thus carried toward vanity and was estranged from thee, O my God, when men were
held up as models to me who, when relating a deed of theirs--not in itself
evil--were covered with confusion if found guilty of a barbarism or a solecism;
but who could tell of their own licentiousness and be applauded for it, so long
as they did it in a full and ornate oration of well-chosen words. Thou seest
all this, O Lord, and dost keep silence--"long-suffering, and plenteous in
mercy and truth"[34]
as thou art. Wilt thou keep silence forever? Even now thou drawest from that
vast deep the soul that seeks thee and thirsts after thy delight, whose
"heart said unto thee, `I have sought thy face; thy face, Lord, will I
seek.'"[35]
For I was far from thy face in the dark shadows of passion. For it is not by
our feet, nor by change of place, that we either turn from thee or return to
thee. That younger son did not charter horses or chariots, or ships, or fly
away on visible wings, or journey by walking so that in the far country he
might prodigally waste all that thou didst give him when he set out.[36]
A kind Father when thou gavest; and kinder still when he returned destitute! To
be wanton, that is to say, to be darkened in heart--this is to be far from thy
face.
29. Look down, O Lord God, and see
patiently, as thou art wont to do, how diligently the sons of men observe the
conventional rules of letters and syllables, taught them by those who learned
their letters beforehand, while they neglect the eternal rules of everlasting
salvation taught by thee. They carry it so far that if he who practices or
teaches the established rules of pronunciation should speak (contrary to
grammatical usage) without aspirating the first syllable of "hominem"
["ominem," and thus make it "a `uman being"], he
will offend men more than if he, a human being, were to hate another
human being contrary to thy commandments. It is as if he should feel that there
is an enemy who could be more destructive to himself than that hatred which
excites him against his fellow man; or that he could destroy him whom he hates
more completely than he destroys his own soul by this same hatred. Now,
obviously, there is no knowledge of letters more innate than the writing of
conscience--against doing unto another what one would not have done to himself.
How mysterious thou art, who
"dwellest on high"[37]
in silence. O thou, the only great God, who by an unwearied law hurlest down
the penalty of blindness to unlawful desire! When a man seeking the reputation
of eloquence stands before a human judge, while a thronging multitude surrounds
him, and inveighs against his enemy with the most fierce hatred, he takes most
vigilant heed that his tongue does not slip in a grammatical error, for example,
and say inter hominibus [instead of inter homines], but he takes
no heed lest, in the fury of his spirit, he cut off a man from his fellow men [ex
hominibus].
30. These were the customs in the
midst of which I was cast, an unhappy boy. This was the wrestling arena in
which I was more fearful of perpetrating a barbarism than, having done so, of
envying those who had not. These things I declare and confess to thee, my God.
I was applauded by those whom I then thought it my whole duty to please, for I
did not perceive the gulf of infamy wherein I was cast away from thy eyes.
For in thy eyes, what was more
infamous than I was already, since I displeased even my own kind and deceived,
with endless lies, my tutor, my masters and parents--all from a love of play, a
craving for frivolous spectacles, a stage-struck restlessness to imitate what I
saw in these shows? I pilfered from my parents' cellar and table, sometimes
driven by gluttony, sometimes just to have something to give to other boys in
exchange for their baubles, which they were prepared to sell even though they
liked them as well as I. Moreover, in this kind of play, I often sought
dishonest victories, being myself conquered by the vain desire for
pre-eminence. And what was I so unwilling to endure, and what was it that I
censured so violently when I caught anyone, except the very things I did to
others? And, when I was myself detected and censured, I preferred to quarrel
rather than to yield. Is this the innocence of childhood? It is not, O Lord, it
is not. I entreat thy mercy, O my God, for these same sins as we grow older are
transferred from tutors and masters; they pass from nuts and balls and
sparrows, to magistrates and kings, to gold and lands and slaves, just as the
rod is succeeded by more severe chastisements. It was, then, the fact of
humility in childhood that thou, O our King, didst approve as a symbol of
humility when thou saidst, "Of such is the Kingdom of Heaven."[38]
31. However, O Lord, to thee most
excellent and most good, thou Architect and Governor of the universe, thanks
would be due thee, O our God, even if thou hadst not willed that I should
survive my boyhood. For I existed even then; I lived and felt and was
solicitous about my own well-being--a trace of that most mysterious unity from
whence I had my being. [39]
I kept watch, by my inner sense, over the integrity of my outer senses, and
even in these trifles and also in my thoughts about trifles, I learned to take
pleasure in truth. I was averse to being deceived; I had a vigorous memory; I
was gifted with the power of speech, was softened by friendship, shunned
sorrow, meanness, ignorance. Is not such an animated creature as this wonderful
and praiseworthy? But all these are gifts of my God; I did not give them to
myself. Moreover, they are good, and they all together constitute myself. Good,
then, is he that made me, and he is my God; and before him will I rejoice
exceedingly for every good gift which, even as a boy, I had. But herein lay my
sin, that it was not in him, but in his creatures--myself and the rest--that I
sought for pleasures, honors, and truths. And I fell thereby into sorrows,
troubles, and errors. Thanks be to thee, my joy, my pride, my confidence, my
God--thanks be to thee for thy gifts; but do thou preserve them in me. For thus
wilt thou preserve me; and those things which thou hast given me shall be
developed and perfected, and I myself shall be with thee, for from thee is my
being.
He concentrates here on his sixteenth year, a year of
idleness, lust, and adolescent mischief. The memory of stealing some pears
prompts a deep probing of the motives and aims of sinful acts. "I became
to myself a wasteland."
1. I wish now to review in memory
my past wickedness and the carnal corruptions of my soul--not because I still
love them, but that I may love thee, O my God. For love of thy love I do this,
recalling in the bitterness of self-examination my wicked ways, that thou
mayest grow sweet to me, thou sweetness without deception! Thou sweetness happy
and assured! Thus thou mayest gather me up out of those fragments in which I
was torn to pieces, while I turned away from thee, O Unity, and lost myself
among "the many."[40]
For as I became a youth, I longed to be satisfied with worldly things, and I
dared to grow wild in a succession of various and shadowy loves. My form wasted
away, and I became corrupt in thy eyes, yet I was still pleasing to my own
eyes--and eager to please the eyes of men.
2. But what was it that delighted
me save to love and to be loved? Still I did not keep the moderate way of the
love of mind to mind--the bright path of friendship. Instead, the mists of
passion steamed up out of the puddly concupiscence of the flesh, and the hot
imagination of puberty, and they so obscured and overcast my heart that I was
unable to distinguish pure affection from unholy desire. Both boiled confusedly
within me, and dragged my unstable youth down over the cliffs of unchaste
desires and plunged me into a gulf of infamy. Thy anger had come upon me, and I
knew it not. I had been deafened by the clanking of the chains of my mortality,
the punishment for my soul's pride, and I wandered farther from thee, and thou
didst permit me to do so. I was tossed to and fro, and wasted, and poured out,
and I boiled over in my fornications--and yet thou didst hold thy peace, O my
tardy Joy! Thou didst still hold thy peace, and I wandered still farther from
thee into more and yet more barren fields of sorrow, in proud dejection and
restless lassitude.
3. If only there had been someone
to regulate my disorder and turn to my profit the fleeting beauties of the
things around me, and to fix a bound to their sweetness, so that the tides of
my youth might have spent themselves upon the shore of marriage! Then they
might have been tranquilized and satisfied with having children, as thy law
prescribes, O Lord--O thou who dost form the offspring of our death and art
able also with a tender hand to blunt the thorns which were excluded from thy
paradise![41]
For thy omnipotence is not far from us even when we are far from thee. Now, on
the other hand, I might have given more vigilant heed to the voice from the
clouds: "Nevertheless, such shall have trouble in the flesh, but I spare
you,"[42]
and, "It is good for a man not to touch a woman,"[43]
and, "He that is unmarried cares for the things that belong to the Lord,
how he may please the Lord; but he that is married cares for the things that
are of the world, how he may please his wife."[44]
I should have listened more attentively to these words, and, thus having been
"made a eunuch for the Kingdom of Heaven's sake,"[45]
I would have with greater happiness expected thy embraces.
4. But, fool that I was, I foamed
in my wickedness as the sea and, forsaking thee, followed the rushing of my own
tide, and burst out of all thy bounds. But I did not escape thy scourges. For
what mortal can do so? Thou wast always by me, mercifully angry and flavoring
all my unlawful pleasures with bitter discontent, in order that I might seek
pleasures free from discontent. But where could I find such pleasure save in
thee, O Lord--save in thee, who dost teach us by sorrow, who woundest us to
heal us, and dost kill us that we may not die apart from thee. Where was I, and
how far was I exiled from the delights of thy house, in that sixteenth year of
the age of my flesh, when the madness of lust held full sway in me--that
madness which grants indulgence to human shamelessness, even though it is
forbidden by thy laws--and I gave myself entirely to it? Meanwhile, my family
took no care to save me from ruin by marriage, for their sole care was that I
should learn how to make a powerful speech and become a persuasive orator.
5. Now, in that year my studies
were interrupted. I had come back from Madaura, a neighboring city[46]
where I had gone to study grammar and rhetoric; and the money for a further
term at Carthage was being got together for me. This project was more a matter
of my father's ambition than of his means, for he was only a poor citizen of
Tagaste.
To whom am I narrating all this?
Not to thee, O my God, but to my own kind in thy presence--to that small part
of the human race who may chance to come upon these writings. And to what end?
That I and all who read them may understand what depths there are from which we
are to cry unto thee.[47]
For what is more surely heard in thy ear than a confessing heart and a faithful
life?
Who did not extol and praise my
father, because he went quite beyond his means to supply his son with the
necessary expenses for a far journey in the interest of his education? For many
far richer citizens did not do so much for their children. Still, this same
father troubled himself not at all as to how I was progressing toward thee nor
how chaste I was, just so long as I was skillful in speaking--no matter how
barren I was to thy tillage, O God, who art the one true and good Lord of my
heart, which is thy field.[48]
6. During that sixteenth year of my
age, I lived with my parents, having a holiday from school for a time--this
idleness imposed upon me by my parents' straitened finances. The thornbushes of
lust grew rank about my head, and there was no hand to root them out. Indeed,
when my father saw me one day at the baths and perceived that I was becoming a
man, and was showing the signs of adolescence, he joyfully told my mother about
it as if already looking forward to grandchildren, rejoicing in that sort of
inebriation in which the world so often forgets thee, its Creator, and falls in
love with thy creature instead of thee--the inebriation of that invisible wine
of a perverted will which turns and bows down to infamy. But in my mother's
breast thou hadst already begun to build thy temple and the foundation of thy
holy habitation--whereas my father was only a catechumen, and that but
recently. She was, therefore, startled with a holy fear and trembling: for
though I had not yet been baptized, she feared those crooked ways in which they
walk who turn their backs to thee and not their faces.
7. Woe is me! Do I dare affirm that
thou didst hold thy peace, O my God, while I wandered farther away from thee?
Didst thou really then hold thy peace? Then whose words were they but thine
which by my mother, thy faithful handmaid, thou didst pour into my ears? None
of them, however, sank into my heart to make me do anything. She deplored and,
as I remember, warned me privately with great solicitude, "not to commit
fornication; but above all things never to defile another man's wife."
These appeared to me but womanish counsels, which I would have blushed to obey.
Yet they were from thee, and I knew it not. I thought that thou wast silent and
that it was only she who spoke. Yet it was through her that thou didst not keep
silence toward me; and in rejecting her counsel I was rejecting thee--I, her
son, "the son of thy handmaid, thy servant."[49]
But I did not realize this, and rushed on headlong with such blindness that,
among my friends, I was ashamed to be less shameless than they, when I heard
them boasting of their disgraceful exploits--yes, and glorying all the more the
worse their baseness was. What is worse, I took pleasure in such exploits, not
for the pleasure's sake only but mostly for praise. What is worthy of
vituperation except vice itself? Yet I made myself out worse than I was, in
order that I might not go lacking for praise. And when in anything I had not
sinned as the worst ones in the group, I would still say that I had done what I
had not done, in order not to appear contemptible because I was more innocent
than they; and not to drop in their esteem because I was more chaste.
8. Behold with what companions I
walked the streets of Babylon! I rolled in its mire and lolled about on it, as
if on a bed of spices and precious ointments. And, drawing me more closely to
the very center of that city, my invisible enemy trod me down and seduced me,
for I was easy to seduce. My mother had already fled out of the midst of Babylon[50]
and was progressing, albeit slowly, toward its outskirts. For in counseling me
to chastity, she did not bear in mind what her husband had told her about me.
And although she knew that my passions were destructive even then and dangerous
for the future, she did not think they should be restrained by the bonds of
conjugal affection--if, indeed, they could not be cut away to the quick. She
took no heed of this, for she was afraid lest a wife should prove a hindrance
and a burden to my hopes. These were not her hopes of the world to come, which
my mother had in thee, but the hope of learning, which both my parents were too
anxious that I should acquire--my father, because he had little or no thought
of thee, and only vain thoughts for me; my mother, because she thought that the
usual course of study would not only be no hindrance but actually a furtherance
toward my eventual return to thee. This much I conjecture, recalling as well as
I can the temperaments of my parents. Meantime, the reins of discipline were
slackened on me, so that without the restraint of due severity, I might play at
whatsoever I fancied, even to the point of dissoluteness. And in all this there
was that mist which shut out from my sight the brightness of thy truth, O my
God; and my iniquity bulged out, as it were, with fatness![51]
9. Theft is punished by thy law, O
Lord, and by the law written in men's hearts, which not even ingrained
wickedness can erase. For what thief will tolerate another thief stealing from
him? Even a rich thief will not tolerate a poor thief who is driven to theft by
want. Yet I had a desire to commit robbery, and did so, compelled to it by
neither hunger nor poverty, but through a contempt for well-doing and a strong
impulse to iniquity. For I pilfered something which I already had in sufficient
measure, and of much better quality. I did not desire to enjoy what I stole,
but only the theft and the sin itself.
There was a pear tree close to our
own vineyard, heavily laden with fruit, which was not tempting either for its
color or for its flavor. Late one night--having prolonged our games in the
streets until then, as our bad habit was--a group of young scoundrels, and I
among them, went to shake and rob this tree. We carried off a huge load of
pears, not to eat ourselves, but to dump out to the hogs, after barely tasting
some of them ourselves. Doing this pleased us all the more because it was
forbidden. Such was my heart, O God, such was my heart--which thou didst pity
even in that bottomless pit. Behold, now let my heart confess to thee what it
was seeking there, when I was being gratuitously wanton, having no inducement
to evil but the evil itself. It was foul, and I loved it. I loved my own
undoing. I loved my error--not that for which I erred but the error itself. A
depraved soul, falling away from security in thee to destruction in itself,
seeking nothing from the shameful deed but shame itself.
10. Now there is a comeliness in
all beautiful bodies, and in gold and silver and all things. The sense of touch
has its own power to please and the other senses find their proper objects in
physical sensation. Worldly honor also has its own glory, and so do the powers
to command and to overcome: and from these there springs up the desire for
revenge. Yet, in seeking these pleasures, we must not depart from thee, O Lord,
nor deviate from thy law. The life which we live here has its own peculiar
attractiveness because it has a certain measure of comeliness of its own and a
harmony with all these inferior values. The bond of human friendship has a
sweetness of its own, binding many souls together as one. Yet because of these
values, sin is committed, because we have an inordinate preference for these
goods of a lower order and neglect the better and the higher good--neglecting
thee, O our Lord God, and thy truth and thy law. For these inferior values have
their delights, but not at all equal to my God, who hath made them all. For in
him do 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 accept the explanation unless it appears that
there was the desire to obtain some of those values which we designate
inferior, or else a fear of losing them. For truly they are beautiful and
comely, though in comparison with the superior and celestial goods they are
abject and contemptible. A man has murdered another man--what was his motive?
Either he desired his wife or his property or else he would steal to support
himself; or else he was afraid of losing something to him; or else, having been
injured, he was burning to be revenged. Would a man commit murder without a
motive, taking delight simply in the act of murder? Who would believe such a
thing? Even for that savage and brutal man [Catiline], of whom it was said that
he was gratuitously wicked and cruel, there is still a motive assigned to his
deeds. "Lest through idleness," he says, "hand or heart should
grow inactive."[52]
And to what purpose? Why, even this: that, having once got possession of the
city through his practice of his wicked ways, he might gain honors, empire, and
wealth, and thus be exempt from the fear of the laws and from financial
difficulties in supplying the needs of his family--and from the consciousness
of his own wickedness. So it seems that even Catiline himself loved not his own
villainies, but something else, and it was this that gave him the motive for
his crimes.
12. What was it in you, O theft of
mine, that I, poor wretch, doted on--you deed of darkness--in that sixteenth
year of my age? Beautiful you were not, for you were a theft. But are you
anything at all, so that I could analyze the case with you? Those pears that we
stole were fair to the sight because they were thy creation, O Beauty beyond
compare, O Creator of all, O thou good God--God the highest good and my true
good.[53]
Those pears were truly pleasant to the sight, but it was not for them that my
miserable soul lusted, for I had an abundance of better pears. I stole those
simply that I might steal, for, having stolen them, I threw them away. My sole
gratification in them was my own sin, which I was pleased to enjoy; for, if any
one of these pears entered my mouth, the only good flavor it had was my sin in
eating it. And now, O Lord my God, I ask what it was in that theft of mine that
caused me such delight; for behold it had no beauty of its own--certainly not the
sort of beauty that exists in justice and wisdom, nor such as is in the mind,
memory senses, and the animal life of man; nor yet the kind that is the glory
and beauty of the stars in their courses; nor the beauty of the earth, or the
sea--teeming with spawning life, replacing in birth that which dies and decays.
Indeed, it did not have that false and shadowy beauty which attends the
deceptions of vice.
13. For thus we see pride wearing
the mask of high-spiritedness, although only thou, O God, art high above all.
Ambition seeks honor and glory, whereas only thou shouldst be honored above
all, and glorified forever. The powerful man seeks to be feared, because of his
cruelty; but who ought really to be feared but God only? What can be forced
away or withdrawn out of his power--when or where or whither or by whom? The
enticements of the wanton claim the name of love; and yet nothing is more
enticing than thy love, nor is anything loved more healthfully than thy truth,
bright and beautiful above all. Curiosity prompts a desire for knowledge,
whereas it is only thou who knowest all things supremely. Indeed, ignorance and
foolishness themselves go masked under the names of simplicity and innocence;
yet there is no being that has true simplicity like thine, and none is innocent
as thou art. Thus it is that by a sinner's own deeds he is himself harmed.
Human sloth pretends to long for rest, but what sure rest is there save in the
Lord? Luxury would fain be called plenty and abundance; but thou art the
fullness and unfailing abundance of unfading joy. Prodigality presents a show
of liberality; but thou art the most lavish giver of all good things.
Covetousness desires to possess much; but thou art already the possessor of all
things. Envy contends that its aim is for excellence; but what is so excellent
as thou? Anger seeks revenge; but who avenges more justly than thou? Fear
recoils at the unfamiliar and the sudden changes which threaten things beloved,
and is wary for its own security; but what can happen that is unfamiliar or
sudden to thee? Or who can deprive thee of what thou lovest? Where, really, is
there unshaken security save with thee? Grief languishes for things lost in
which desire had taken delight, because it wills to have nothing taken from it,
just as nothing can be taken from thee.
14. Thus the soul commits
fornication when she is turned from thee,[54]
and seeks apart from thee what she cannot find pure and untainted until she
returns to thee. All things thus imitate thee--but pervertedly--when they
separate themselves far from thee and raise themselves up against thee. But,
even in this act of perverse imitation, they acknowledge thee to be the Creator
of all nature, and recognize that there is no place whither they can altogether
separate themselves from thee. What was it, then, that I loved in that theft?
And wherein was I imitating my Lord, even in a corrupted and perverted way? Did
I wish, if only by gesture, to rebel against thy law, even though I had no
power to do so actually--so that, even as a captive, I might produce a sort of
counterfeit liberty, by doing with impunity deeds that were forbidden, in a
deluded sense of omnipotence? Behold this servant of thine, fleeing from his
Lord and following a shadow! O rottenness! O monstrousness of life and abyss of
death! Could I find pleasure only in what was unlawful, and only because it was
unlawful?
15. "What shall I render unto
the Lord"[55]
for the fact that while my memory recalls these things my soul no longer fears
them? I will love thee, O Lord, and thank thee, and confess to thy name,
because thou hast put away from me such wicked and evil deeds. To thy grace I
attribute it and to thy mercy, that thou hast melted away my sin as if it were
ice. To thy grace also I attribute whatsoever of evil I did not
commit--for what might I not have done, loving sin as I did, just for the sake
of sinning? Yea, all the sins that I confess now to have been forgiven me, both
those which I committed willfully and those which, by thy providence, I did not
commit. What man is there who, when reflecting upon his own infirmity, dares to
ascribe his chastity and innocence to his own powers, so that he should love
thee less--as if he were in less need of thy mercy in which thou forgivest the
transgressions of those that return to thee? As for that man who, when called
by thee, obeyed thy voice and shunned those things which he here reads of me as
I recall and confess them of myself, let him not despise me--for I, who was
sick, have been healed by the same Physician by whose aid it was that he did
not fall sick, or rather was less sick than I. And for this let him love thee
just as much--indeed, all the more--since he sees me restored from such a great
weakness of sin by the selfsame Saviour by whom he sees himself preserved from
such a weakness.
16. What profit did I, a wretched
one, receive from those things which, when I remember them now, cause me
shame--above all, from that theft, which I loved only for the theft's sake?
And, as the theft itself was nothing, I was all the more wretched in that I
loved it so. Yet by myself alone I would not have done it--I still recall how I
felt about this then--I could not have done it alone. I loved it then because
of the companionship of my accomplices with whom I did it. I did not,
therefore, love the theft alone--yet, indeed, it was only the theft that I
loved, for the companionship was nothing. What is this paradox? Who is it that
can explain it to me but God, who illumines my heart and searches out the dark
corners thereof? What is it that has prompted my mind to inquire about it, to
discuss and to reflect upon all this? For had I at that time loved the pears
that I stole and wished to enjoy them, I might have done so alone, if I could
have been satisfied with the mere act of theft by which my pleasure was served.
Nor did I need to have that itching of my own passions inflamed by the
encouragement of my accomplices. But since the pleasure I got was not from the
pears, it was in the crime itself, enhanced by the companionship of my fellow
sinners.
17. By what passion, then, was I
animated? It was undoubtedly depraved and a great misfortune for me to feel it.
But still, what was it? "Who can understand his errors?"[56]
We laughed because our hearts were
tickled at the thought of deceiving the owners, who had no idea of what we were
doing and would have strenuously objected. Yet, again, why did I find such
delight in doing this which I would not have done alone? Is it that no one
readily laughs alone? No one does so readily; but still sometimes, when men are
by themselves and no one else is about, a fit of laughter will overcome them
when something very droll presents itself to their sense or mind. Yet alone I
would not have done it--alone I could not have done it at all.
Behold, my God, the lively review
of my soul's career is laid bare before thee. I would not have committed that
theft alone. My pleasure in it was not what I stole but, rather, the act of
stealing. Nor would I have enjoyed doing it alone--indeed I would not have done
it! O friendship all unfriendly! You strange seducer of the soul, who hungers
for mischief from impulses of mirth and wantonness, who craves another's loss
without any desire for one's own profit or revenge--so that, when they say,
"Let's go, let's do it," we are ashamed not to be shameless.
18. Who can unravel such a twisted
and tangled knottiness? It is unclean. I hate to reflect upon it. I hate to
look on it. But I do long for thee, O Righteousness and Innocence, so beautiful
and comely to all virtuous eyes--I long for thee with an insatiable satiety.
With thee is perfect rest, and life unchanging. He who enters into thee enters
into the joy of his Lord,[57]
and shall have no fear and shall achieve excellence in the Excellent. I fell
away from thee, O my God, and in my youth I wandered too far from thee, my true
support. And I became to myself a wasteland.
The story of his student days in Carthage, his
discovery of Cicero's Hortensius, the enkindling of his philosophical
interest, his infatuation with the Manichean heresy, and his mother's dream
which foretold his eventual return to the true faith and to God.
1. I came to Carthage, where a
caldron of unholy loves was seething and bubbling all around me. I was not in
love as yet, but I was in love with love; and, from a hidden hunger, I hated
myself for not feeling more intensely a sense of hunger. I was looking for
something to love, for I was in love with loving, and I hated security and a
smooth way, free from snares. Within me I had a dearth of that inner food which
is thyself, my God--although that dearth caused me no hunger. And I remained
without any appetite for incorruptible food--not because I was already filled
with it, but because the emptier I became the more I loathed it. Because of
this my soul was unhealthy; and, full of sores, it exuded itself forth, itching
to be scratched by scraping on the things of the senses.[58]
Yet, had these things no soul, they would certainly not inspire our love.
To love and to be loved was sweet
to me, and all the more when I gained the enjoyment of the body of the person I
loved. Thus I polluted the spring of friendship with the filth of concupiscence
and I dimmed its luster with the slime of lust. Yet, foul and unclean as I was,
I still craved, in excessive vanity, to be thought elegant and urbane. And I
did fall precipitately into the love I was longing for. My God, my mercy, with
how much bitterness didst thou, out of thy infinite goodness, flavor that
sweetness for me! For I was not only beloved but also I secretly reached the
climax of enjoyment; and yet I was joyfully bound with troublesome tics, so
that I could be scourged with the burning iron rods of jealousy, suspicion,
fear, anger, and strife.
2. Stage plays also captivated me,
with their sights full of the images of my own miseries: fuel for my own fire.
Now, why does a man like to be made sad by viewing doleful and tragic scenes,
which he himself could not by any means endure? Yet, as a spectator, he wishes
to experience from them a sense of grief, and in this very sense of grief his
pleasure consists. What is this but wretched madness? For a man is more
affected by these actions the more he is spuriously involved in these
affections. Now, if he should suffer them in his own person, it is the custom
to call this "misery." But when he suffers with another, then it is
called "compassion." But what kind of compassion is it that arises
from viewing fictitious and unreal sufferings? The spectator is not expected to
aid the sufferer but merely to grieve for him. And the more he grieves the more
he applauds the actor of these fictions. If the misfortunes of the
characters--whether historical or entirely imaginary--are represented so as not
to touch the feelings of the spectator, he goes away disgusted and complaining.
But if his feelings are deeply touched, he sits it out attentively, and sheds
tears of joy.
3. Tears and sorrow, then, are
loved. Surely every man desires to be joyful. And, though no one is willingly
miserable, one may, nevertheless, be pleased to be merciful so that we love
their sorrows because without them we should have nothing to pity. This also
springs from that same vein of friendship. But whither does it go? Whither does
it flow? Why does it run into that torrent of pitch which seethes forth those
huge tides of loathsome lusts in which it is changed and altered past
recognition, being diverted and corrupted from its celestial purity by its own
will? Shall, then, compassion be repudiated? By no means! Let us, however, love
the sorrows of others. But let us beware of uncleanness, O my soul, under the
protection of my God, the God of our fathers, who is to be praised and
exalted--let us beware of uncleanness. I have not yet ceased to have
compassion. But in those days in the theaters I sympathized with lovers when
they sinfully enjoyed one another, although this was done fictitiously in the
play. And when they lost one another, I grieved with them, as if pitying them,
and yet had delight in both grief and pity. Nowadays I feel much more pity for
one who delights in his wickedness than for one who counts himself unfortunate
because he fails to obtain some harmful pleasure or suffers the loss of some
miserable felicity. This, surely, is the truer compassion, but the sorrow I
feel in it has no delight for me. For although he that grieves with the unhappy
should be commended for his work of love, yet he who has the power of real
compassion would still prefer that there be nothing for him to grieve about.
For if good will were to be ill will--which it cannot be--only then could he
who is truly and sincerely compassionate wish that there were some unhappy
people so that he might commiserate them. Some grief may then be justified, but
none of it loved. Thus it is that thou dost act, O Lord God, for thou lovest
souls far more purely than we do and art more incorruptibly compassionate,
although thou art never wounded by any sorrow. Now "who is sufficient for
these things?"[59]
4. But at that time, in my
wretchedness, I loved to grieve; and I sought for things to grieve about. In
another man's misery, even though it was feigned and impersonated on the stage,
that performance of the actor pleased me best and attracted me most powerfully
which moved me to tears. What marvel then was it that an unhappy sheep,
straying from thy flock and impatient of thy care, I became infected with a
foul disease? This is the reason for my love of griefs: that they would not
probe into me too deeply (for I did not love to suffer in myself such things as
I loved to look at), and they were the sort of grief which came from hearing
those fictions, which affected only the surface of my emotion. Still, just as
if they had been poisoned fingernails, their scratching was followed by
inflammation, swelling, putrefaction, and corruption. Such was my life! But was
it life, O my God?
5. And still thy faithful mercy
hovered over me from afar. In what unseemly iniquities did I wear myself out,
following a sacrilegious curiosity, which, having deserted thee, then began to
drag me down into the treacherous abyss, into the beguiling obedience of
devils, to whom I made offerings of my wicked deeds. And still in all this thou
didst not fail to scourge me. I dared, even while thy solemn rites were being
celebrated inside the walls of thy church, to desire and to plan a project
which merited death as its fruit. For this thou didst chastise me with grievous
punishments, but nothing in comparison with my fault, O thou my greatest mercy,
my God, my refuge from those terrible dangers in which I wandered with stiff
neck, receding farther from thee, loving my own ways and not thine--loving a
vagrant liberty!
6. Those studies I was then
pursuing, generally accounted as respectable, were aimed at distinction in the
courts of law--to excel in which, the more crafty I was, the more I should be
praised. Such is the blindness of men that they even glory in their blindness.
And by this time I had become a master in the School of Rhetoric, and I
rejoiced proudly in this honor and became inflated with arrogance. Still I was
relatively sedate, O Lord, as thou knowest, and had no share in the wreckings
of "The Wreckers"[60]
(for this stupid and diabolical name was regarded as the very badge of
gallantry) among whom I lived with a sort of ashamed embarrassment that I was
not even as they were. But I lived with them, and at times I was delighted with
their friendship, even when I abhorred their acts (that is, their
"wrecking") in which they insolently attacked the modesty of
strangers, tormenting them by uncalled-for jeers, gratifying their mischievous
mirth. Nothing could more nearly resemble the actions of devils than these
fellows. By what name, therefore, could they be more aptly called than
"wreckers"?--being themselves wrecked first, and altogether turned
upside down. They were secretly mocked at and seduced by the deceiving spirits,
in the very acts by which they amused themselves in jeering and horseplay at
the expense of others.
7. Among such as these, in that
unstable period of my life, I studied the books of eloquence, for it was in
eloquence that I was eager to be eminent, though from a reprehensible and
vainglorious motive, and a delight in human vanity. In the ordinary course of
study I came upon a certain book of Cicero's, whose language almost all admire,
though not his heart. This particular book of his contains an exhortation to
philosophy and was called Hortensius.[61]
Now it was this book which quite definitely changed my whole attitude and
turned my prayers toward thee, O Lord, and gave me new hope and new desires.
Suddenly every vain hope became worthless to me, and with an incredible warmth
of heart I yearned for an immortality of wisdom and began now to arise that I
might return to thee. It was not to sharpen my tongue further that I made use
of that book. I was now nineteen; my father had been dead two years,[62]
and my mother was providing the money for my study of rhetoric. What won me in
it [i.e., the Hortensius] was not its style but its substance.
8. How ardent was I then, my God,
how ardent to fly from earthly things to thee! Nor did I know how thou wast
even then dealing with me. For with thee is wisdom. In Greek the love of wisdom
is called "philosophy," and it was with this love that that book
inflamed me. There are some who seduce through philosophy, under a great,
alluring, and honorable name, using it to color and adorn their own errors. And
almost all who did this, in Cicero's own time and earlier, are censored and
pointed out in his book. In it there is also manifest that most salutary
admonition of thy Spirit, spoken by thy good and pious servant: "Beware
lest any man spoil you through philosophy and vain deceit, after the tradition
of men, after the rudiments of the world, and not after Christ: for in him all
the fullness of the Godhead dwells bodily."[63]
Since at that time, as thou knowest, O Light of my heart, the words of the
apostle were unknown to me, I was delighted with Cicero's exhortation, at least
enough so that I was stimulated by it, and enkindled and inflamed to love, to
seek, to obtain, to hold, and to embrace, not this or that sect, but wisdom
itself, wherever it might be. Only this checked my ardor: that the name of
Christ was not in it. For this name, by thy mercy, O Lord, this name of my
Saviour thy Son, my tender heart had piously drunk in, deeply treasured even
with my mother's milk. And whatsoever was lacking that name, no matter how
erudite, polished, and truthful, did not quite take complete hold of me.
9. I resolved, therefore, to direct
my mind to the Holy Scriptures, that I might see what they were. And behold, I
saw something not comprehended by the proud, not disclosed to children,
something lowly in the hearing, but sublime in the doing, and veiled in
mysteries. Yet I was not of the number of those who could enter into it or bend
my neck to follow its steps. For then it was quite different from what I now
feel. When I then turned toward the Scriptures, they appeared to me to be quite
unworthy to be compared with the dignity of Tully.[64]
For my inflated pride was repelled by their style, nor could the sharpness of
my wit penetrate their inner meaning. Truly they were of a sort to aid the
growth of little ones, but I scorned to be a little one and, swollen with
pride, I looked upon myself as fully grown.
10. Thus I fell among men,
delirious in their pride, carnal and voluble, whose mouths were the snares of
the devil--a trap made out of a mixture of the syllables of thy name and the
names of our Lord Jesus Christ and of the Paraclete.[65]
These names were never out of their mouths, but only as sound and the clatter
of tongues, for their heart was empty of truth. Still they cried, "Truth,
Truth," and were forever speaking the word to me. But the thing itself was
not in them. Indeed, they spoke falsely not only of thee--who truly art the
Truth--but also about the basic elements of this world, thy creation. And,
indeed, I should have passed by the philosophers themselves even when they were
speaking truth concerning thy creatures, for the sake of thy love, O Highest
Good, and my Father, O Beauty of all things beautiful.
O Truth, Truth, how inwardly even
then did the marrow of my soul sigh for thee when, frequently and in manifold
ways, in numerous and vast books, [the Manicheans] sounded out thy name though
it was only a sound! And in these dishes--while I starved for thee--they served
up to me, in thy stead, the sun and moon thy beauteous works--but still only
thy works and not thyself; indeed, not even thy first work. For thy spiritual
works came before these material creations, celestial and shining though they
are. But I was hungering and thirsting, not even after those first works of
thine, but after thyself the Truth, "with whom is no variableness, neither
shadow of turning."[66]
Yet they still served me glowing fantasies in those dishes. And, truly, it
would have been better to have loved this very sun--which at least is true to
our sight--than those illusions of theirs which deceive the mind through the
eye. And yet because I supposed the illusions to be from thee I fed on
them--not with avidity, for thou didst not taste in my mouth as thou art, and
thou wast not these empty fictions. Neither was I nourished by them, but was
instead exhausted. Food in dreams appears like our food awake; yet the sleepers
are not nourished by it, for they are asleep. But the fantasies of the
Manicheans were not in any way like thee as thou hast spoken to me now. They
were simply fantastic and false. In comparison to them the actual bodies which
we see with our fleshly sight, both celestial and terrestrial, are far more
certain. These true bodies even the beasts and birds perceive as well as we do
and they are more certain than the images we form about them. And again, we do
with more certainty form our conceptions about them than, from them, we go on
by means of them to imagine of other greater and infinite bodies which have no
existence. With such empty husks was I then fed, and yet was not fed.
But thou, my Love, for whom I
longed in order that I might be strong, neither art those bodies that we see in
heaven nor art thou those which we do not see there, for thou hast created them
all and yet thou reckonest them not among thy greatest works. How far, then,
art thou from those fantasies of mine, fantasies of bodies which have no real
being at all! The images of those bodies which actually exist are far more
certain than these fantasies. The bodies themselves are more certain than the
images, yet even these thou art not. Thou art not even the soul, which is the
life of bodies; and, clearly, the life of the body is better than the body
itself. But thou art the life of souls, life of lives, having life in thyself,
and never changing, O Life of my soul.[67]
11. Where, then, wast thou and how
far from me? Far, indeed, was I wandering away from thee, being barred even
from the husks of those swine whom I fed with husks.[68]
For how much better were the fables of the grammarians and poets than these
snares [of the Manicheans]! For verses and poems and "the flying
Medea"[69]
are still more profitable truly than these men's "five elements,"
with their various colors, answering to "the five caves of darkness"[70]
(none of which exist and yet in which they slay the one who believes in them).
For verses and poems I can turn into food for the mind, for though I sang about
"the flying Medea" I never believed it, but those other things [the
fantasies of the Manicheans] I did believe. Woe, woe, by what steps I was
dragged down to "the depths of hell"[71]--toiling
and fuming because of my lack of the truth, even when I was seeking after thee,
my God! To thee I now confess it, for thou didst have mercy on me when I had
not yet confessed it. I sought after thee, but not according to the
understanding of the mind, by means of which thou hast willed that I should
excel the beasts, but only after the guidance of my physical senses. Thou wast
more inward to me than the most inward part of me; and higher than my highest
reach. I came upon that brazen woman, devoid of prudence, who, in Solomon's
obscure parable, sits at the door of the house on a seat and says, "Stolen
waters are sweet, and bread eaten in secret is pleasant."[72]
This woman seduced me, because she found my soul outside its own door, dwelling
on the sensations of my flesh and ruminating on such food as I had swallowed
through these physical senses.
12. For I was ignorant of that
other reality, true Being. And so it was that I was subtly persuaded to agree
with these foolish deceivers when they put their questions to me: "Whence
comes evil?" and, "Is God limited by a bodily shape, and has he hairs
and nails?" and, "Are those patriarchs to be esteemed righteous who
had many wives at one time, and who killed men and who sacrificed living
creatures?" In my ignorance I was much disturbed over these things and,
though I was retreating from the truth, I appeared to myself to be going toward
it, because I did not yet know that evil was nothing but a privation of good (that,
indeed, it has no being)[73];
and how should I have seen this when the sight of my eyes went no farther than
physical objects, and the sight of my mind reached no farther than to fantasms?
And I did not know that God is a spirit who has no parts extended in length and
breadth, whose being has no mass--for every mass is less in a part than in a
whole--and if it be an infinite mass it must be less in such parts as are
limited by a certain space than in its infinity. It cannot therefore be wholly
everywhere as Spirit is, as God is. And I was entirely ignorant as to what is
that principle within us by which we are like God, and which is rightly said in
Scripture to be made "after God's image."
13. Nor did I know that true inner
righteousness--which does not judge according to custom but by the measure of
the most perfect law of God Almighty--by which the mores of various places and
times were adapted to those places and times (though the law itself is the same
always and everywhere, not one thing in one place and another in another). By
this inner righteousness Abraham and Isaac, and Jacob and Moses and David, and
all those commended by the mouth of God were righteous and were judged
unrighteous only by foolish men who were judging by human judgment and gauging
their judgment of the mores of the whole human race by the narrow norms of
their own mores. It is as if a man in an armory, not knowing what piece goes on
what part of the body, should put a greave on his head and a helmet on his shin
and then complain because they did not fit. Or as if, on some holiday when
afternoon business was forbidden, one were to grumble at not being allowed to
go on selling as it had been lawful for him to do in the forenoon. Or, again,
as if, in a house, he sees a servant handle something that the butler is not
permitted to touch, or when something is done behind a stable that would be
prohibited in a dining room, and then a person should be indignant that in one
house and one family the same things are not allowed to every member of the
household. Such is the case with those who cannot endure to hear that something
was lawful for righteous men in former times that is not so now; or that God,
for certain temporal reasons, commanded then one thing to them and another now
to these: yet both would be serving the same righteous will. These people
should see that in one man, one day, and one house, different things are fit
for different members; and a thing that was formerly lawful may become, after a
time, unlawful--and something allowed or commanded in one place that is justly
prohibited and punished in another. Is justice, then, variable and changeable?
No, but the times over which she presides are not all alike because they are
different times. But men, whose days upon the earth are few, cannot by their
own perception harmonize the causes of former ages and other nations, of which
they had no experience, and compare them with these of which they do have
experience; although in one and the same body, or day, or family, they can
readily see that what is suitable for each member, season, part, and person may
differ. To the one they take exception; to the other they submit.
14. These things I did not know
then, nor had I observed their import. They met my eyes on every side, and I
did not see. I composed poems, in which I was not free to place each foot just
anywhere, but in one meter one way, and in another meter another way, nor even
in any one verse was the same foot allowed in all places. Yet the art by which
I composed did not have different principles for each of these different cases,
but the same law throughout. Still I did not see how, by that righteousness to
which good and holy men submitted, all those things that God had commanded were
gathered, in a far more excellent and sublime way, into one moral order; and it
did not vary in any essential respect, though it did not in varying times
prescribe all things at once but, rather, distributed and prescribed what was
proper for each. And, being blind, I blamed those pious fathers, not only for
making use of present things as God had commanded and inspired them to do, but
also for foreshadowing things to come, as God revealed it to them.
15. Can it ever, at any time or
place, be unrighteous for a man to love God with all his heart, with all his
soul, and with all his mind; and his neighbor as himself?[74]
Similarly, offenses against nature are everywhere and at all times to be held
in detestation and should be punished. Such offenses, for example, were those
of the Sodomites; and, even if all nations should commit them, they would all
be judged guilty of the same crime by the divine law, which has not made men so
that they should ever abuse one another in that way. For the fellowship that
should be between God and us is violated whenever that nature of which he is
the author is polluted by perverted lust. But these offenses against customary
morality are to be avoided according to the variety of such customs. Thus, what
is agreed upon by convention, and confirmed by custom or the law of any city or
nation, may not be violated at the lawless pleasure of any, whether citizen or
stranger. For any part that is not consistent with its whole is unseemly.
Nevertheless, when God commands anything contrary to the customs or compacts of
any nation, even though it were never done by them before, it is to be done;
and if it has been interrupted, it is to be restored; and if it has never been
established, it is to be established. For it is lawful for a king, in the state
over which he reigns, to command that which neither he himself nor anyone
before him had commanded. And if it cannot be held to be inimical to the public
interest to obey him--and, in truth, it would be inimical if he were not
obeyed, since obedience to princes is a general compact of human society--how
much more, then, ought we unhesitatingly to obey God, the Governor of all his
creatures! For, just as among the authorities in human society, the greater
authority is obeyed before the lesser, so also must God be above all.
16. This applies as well to deeds
of violence where there is a real desire to harm another, either by humiliating
treatment or by injury. Either of these may be done for reasons of revenge, as
one enemy against another, or in order to obtain some advantage over another,
as in the case of the highwayman and the traveler; else they may be done in
order to avoid some other evil, as in the case of one who fears another; or
through envy as, for example, an unfortunate man harming a happy one just
because he is happy; or they may be done by a prosperous man against someone
whom he fears will become equal to himself or whose equality he resents. They
may even be done for the mere pleasure in another man's pain, as the spectators
of gladiatorial shows or the people who deride and mock at others. These are
the major forms of iniquity that spring out of the lust of the flesh, and of
the eye, and of power.[75]
Sometimes there is just one; sometimes two together; sometimes all of them at
once. Thus we live, offending against the Three and the Seven, that harp of ten
strings, thy Decalogue, O God most high and most sweet.[76]
But now how can offenses of vileness harm thee who canst not be defiled; or how
can deeds of violence harm thee who canst not be harmed? Still thou dost punish
these sins which men commit against themselves because, even when they sin
against thee, they are also committing impiety against their own souls.
Iniquity gives itself the lie, either by corrupting or by perverting that
nature which thou hast made and ordained. And they do this by an immoderate use
of lawful things; or by lustful desire for things forbidden, as "against
nature"; or when they are guilty of sin by raging with heart and voice
against thee, rebelling against thee, "kicking against the pricks"[77];
or when they cast aside respect for human society and take audacious delight in
conspiracies and feuds according to their private likes and dislikes.
This is what happens whenever thou
art forsaken, O Fountain of Life, who art the one and true Creator and Ruler of
the universe. This is what happens when through self-willed pride a part is
loved under the false assumption that it is the whole. Therefore, we must
return to thee in humble piety and let thee purge us from our evil ways, and be
merciful to those who confess their sins to thee, and hear the groanings of the
prisoners and loosen us from those fetters which we have forged for ourselves.
This thou wilt do, provided we do not raise up against thee the arrogance of a
false freedom--for thus we lose all through craving more, by loving our own
good more than thee, the common good of all.
17. But among all these vices and
crimes and manifold iniquities, there are also the sins that are committed by
men who are, on the whole, making progress toward the good. When these are judged
rightly and after the rule of perfection, the sins are censored but the men are
to be commended because they show the hope of bearing fruit, like the green
shoot of the growing corn. And there are some deeds that resemble vice and
crime and yet are not sin because they offend neither thee, our Lord God, nor
social custom. For example, when suitable reserves for hard times are provided,
we cannot judge that this is done merely from a hoarding impulse. Or, again,
when acts are punished by constituted authority for the sake of correction, we
cannot judge that they are done merely out of a desire to inflict pain. Thus,
many a deed which is disapproved in man's sight may be approved by thy
testimony. And many a man who is praised by men is condemned--as thou art
witness--because frequently the deed itself, the mind of the doer, and the
hidden exigency of the situation all vary among themselves. But when, contrary
to human expectation, thou commandest something unusual or unthought
of--indeed, something thou mayest formerly have forbidden, about which thou
mayest conceal the reason for thy command at that particular time; and even
though it may be contrary to the ordinance of some society of men[78]--who
doubts but that it should be done because only that society of men is righteous
which obeys thee? But blessed are they who know what thou dost command. For all
things done by those who obey thee either exhibit something necessary at that
particular time or they foreshow things to come.
18. But I was ignorant of all this,
and so I mocked those holy servants and prophets of thine. Yet what did I gain
by mocking them save to be mocked in turn by thee? Insensibly and little by
little, I was led on to such follies as to believe that a fig tree wept when it
was plucked and that the sap of the mother tree was tears. Notwithstanding
this, if a fig was plucked, by not his own but another man's wickedness, some
Manichean saint might eat it, digest it in his stomach, and breathe it out
again in the form of angels. Indeed, in his prayers he would assuredly groan
and sigh forth particles of God, although these particles of the most high and
true God would have remained bound in that fig unless they had been set free by
the teeth and belly of some "elect saint"[79]!
And, wretch that I was, I believed that more mercy was to be shown to the
fruits of the earth than unto men, for whom these fruits were created. For, if
a hungry man--who was not a Manichean--should beg for any food, the morsel that
we gave to him would seem condemned, as it were, to capital punishment.
19. And now thou didst
"stretch forth thy hand from above"[80]
and didst draw up my soul out of that profound darkness [of Manicheism] because
my mother, thy faithful one, wept to thee on my behalf more than mothers are
accustomed to weep for the bodily deaths of their children. For by the light of
the faith and spirit which she received from thee, she saw that I was dead. And
thou didst hear her, O Lord, thou didst hear her and despised not her tears
when, pouring down, they watered the earth under her eyes in every place where
she prayed. Thou didst truly hear her.
For what other source was there for
that dream by which thou didst console her, so that she permitted me to live with
her, to have my meals in the same house at the table which she had begun to
avoid, even while she hated and detested the blasphemies of my error? In her
dream she saw herself standing on a sort of wooden rule, and saw a bright youth
approaching her, joyous and smiling at her, while she was grieving and bowed
down with sorrow. But when he inquired of her the cause of her sorrow and daily
weeping (not to learn from her, but to teach her, as is customary in visions),
and when she answered that it was my soul's doom she was lamenting, he bade her
rest content and told her to look and see that where she was there I was also.
And when she looked she saw me standing near her on the same rule.
Whence came this vision unless it
was that thy ears were inclined toward her heart? O thou Omnipotent Good, thou
carest for every one of us as if thou didst care for him only, and so for all
as if they were but one!
20. And what was the reason for
this also, that, when she told me of this vision, and I tried to put this construction
on it: "that she should not despair of being someday what I was," she
replied immediately, without hesitation, "No; for it was not told me that
`where he is, there you shall be' but `where you are, there he will be'"?
I confess my remembrance of this to thee, O Lord, as far as I can recall
it--and I have often mentioned it. Thy answer, given through my watchful
mother, in the fact that she was not disturbed by the plausibility of my false
interpretation but saw immediately what should have been seen--and which I
certainly had not seen until she spoke--this answer moved me more deeply than
the dream itself. Still, by that dream, the joy that was to come to that pious
woman so long after was predicted long before, as a consolation for her present
anguish.
Nearly nine years passed in which I
wallowed in the mud of that deep pit and in the darkness of falsehood, striving
often to rise, but being all the more heavily dashed down. But all that time
this chaste, pious, and sober widow--such as thou dost love--was now more
buoyed up with hope, though no less zealous in her weeping and mourning; and
she did not cease to bewail my case before thee, in all the hours of her
supplication. Her prayers entered thy presence, and yet thou didst allow me
still to tumble and toss around in that darkness.
21. Meanwhile, thou gavest her yet
another answer, as I remember--for I pass over many things, hastening on to
those things which more strongly impel me to confess to thee--and many things I
have simply forgotten. But thou gavest her then another answer, by a priest of
thine, a certain bishop reared in thy Church and well versed in thy books. When
that woman had begged him to agree to have some discussion with me, to refute
my errors, to help me to unlearn evil and to learn the good[81]-
- for it was his habit to do this when he found people ready to receive it--he
refused, very prudently, as I afterward realized. For he answered that I was
still unteachable, being inflated with the novelty of that heresy, and that I
had already perplexed divers inexperienced persons with vexatious questions, as
she herself had told him. "But let him alone for a time," he said,
"only pray God for him. He will of his own accord, by reading, come to
discover what an error it is and how great its impiety is." He went on to
tell her at the same time how he himself, as a boy, had been given over to the
Manicheans by his misguided mother and not only had read but had even copied
out almost all their books. Yet he had come to see, without external argument
or proof from anyone else, how much that sect was to be shunned--and had
shunned it. When he had said this she was not satisfied, but repeated more
earnestly her entreaties, and shed copious tears, still beseeching him to see
and talk with me. Finally the bishop, a little vexed at her importunity,
exclaimed, "Go your way; as you live, it cannot be that the son of these
tears should perish." As she often told me afterward, she accepted this
answer as though it were a voice from heaven.
This is the story of his years among the Manicheans.
It includes the account of his teaching at Tagaste, his taking a mistress, the
attractions of astrology, the poignant loss of a friend which leads to a
searching analysis of grief and transience. He reports on his first book, De
pulchro et apto, and his introduction to Aristotle's Categories and
other books of philosophy and theology, which he mastered with great ease and
little profit.
1. During this period of nine
years, from my nineteenth year to my twenty-eighth, I went astray and led
others astray. I was deceived and deceived others, in varied lustful
projects--sometimes publicly, by the teaching of what men style "the
liberal arts"; sometimes secretly, under the false guise of religion. In
the one, I was proud of myself; in the other, superstitious; in all, vain! In
my public life I was striving after the emptiness of popular fame, going so far
as to seek theatrical applause, entering poetic contests, striving for the
straw garlands and the vanity of theatricals and intemperate desires. In my
private life I was seeking to be purged from these corruptions of ours by
carrying food to those who were called "elect" and "holy,"
which, in the laboratory of their stomachs, they should make into angels and
gods for us, and by them we might be set free. These projects I followed out
and practiced with my friends, who were both deceived with me and by me. Let
the proud laugh at me, and those who have not yet been savingly cast down and
stricken by thee, O my God. Nevertheless, I would confess to thee my shame to
thy glory. Bear with me, I beseech thee, and give me the grace to retrace in my
present memory the devious ways of my past errors and thus be able to
"offer to thee the sacrifice of thanksgiving."[82]
For what am I to myself without thee but a guide to my own downfall? Or what am
I, even at the best, but one suckled on thy milk and feeding on thee, O Food
that never perishes?[83]
What indeed is any man, seeing that he is but a man? Therefore, let the strong
and the mighty laugh at us, but let us who are "poor and needy"[84]
confess to thee.
2. During those years I taught the
art of rhetoric. Conquered by the desire for gain, I offered for sale speaking
skills with which to conquer others. And yet, O Lord, thou knowest that I
really preferred to have honest scholars (or what were esteemed as such) and,
without tricks of speech, I taught these scholars the tricks of speech--not to
be used against the life of the innocent, but sometimes to save the life of a
guilty man. And thou, O God, didst see me from afar, stumbling on that slippery
path and sending out some flashes of fidelity amid much smoke--guiding those
who loved vanity and sought after lying,[85]
being myself their companion.
In those years I had a mistress, to
whom I was not joined in lawful marriage. She was a woman I had discovered in
my wayward passion, void as it was of understanding, yet she was the only one;
and I remained faithful to her and with her I discovered, by my own experience,
what a great difference there is between the restraint of the marriage bond
contracted with a view to having children and the compact of a lustful love,
where children are born against the parents' will--although once they are born
they compel our love.
3. I remember too that, when I
decided to compete for a theatrical prize, some magician--I do not remember him
now--asked me what I would give him to be certain to win. But I detested and
abominated such filthy mysteries,[86]
and answered "that, even if the garland was of imperishable gold, I would
still not permit a fly to be killed to win it for me." For he would have
slain certain living creatures in his sacrifices, and by those honors would
have invited the devils to help me. This evil thing I refused, but not out of a
pure love of thee, O God of my heart, for I knew not how to love thee because I
knew not how to conceive of anything beyond corporeal splendors. And does not a
soul, sighing after such idle fictions, commit fornication against thee, trust
in false things, and "feed on the winds"[87]?
But still I would not have sacrifices offered to devils on my behalf, though I
was myself still offering them sacrifices of a sort by my own [Manichean]
superstition. For what else is it "to feed on the winds" but to feed
on the devils, that is, in our wanderings to become their sport and mockery?
4. And yet, without scruple, I
consulted those other impostors, whom they call "astrologers" [mathematicos],
because they used no sacrifices and invoked the aid of no spirit for their
divinations. Still, true Christian piety must necessarily reject and condemn
their art.
It is good to confess to thee and
to say, "Have mercy on me; heal my soul; for I have sinned against
thee"[88]--not
to abuse thy goodness as a license to sin, but to remember the words of the
Lord, "Behold, you are made whole: sin no more, lest a worse thing befall
you."[89]
All this wholesome advice [the astrologers] labor to destroy when they say,
"The cause of your sin is inevitably fixed in the heavens," and,
"This is the doing of Venus, or of Saturn, or of Mars"--all this in
order that a man, who is only flesh and blood and proud corruption, may regard
himself as blameless, while the Creator and Ordainer of heaven and the stars
must bear the blame of our ills and misfortunes. But who is this Creator but
thou, our God, the sweetness and wellspring of righteousness, who renderest to
every man according to his works and despisest not "a broken and a
contrite heart"[90]?
5. There was at that time a wise
man, very skillful and quite famous in medicine.[91]
He was proconsul then, and with his own hand he placed on my distempered head
the crown I had won in a rhetorical contest. He did not do this as a physician,
however; and for this distemper "only thou canst heal who resisteth the
proud and giveth grace to the humble."[92]
But didst thou fail me in that old man, or forbear from healing my soul?
Actually when I became better acquainted with him, I used to listen, rapt and
eager, to his words; for, though he spoke in simple language, his conversation
was replete with vivacity, life, and earnestness. He recognized from my own
talk that I was given to books of the horoscope-casters, but he, in a kind and
fatherly way, advised me to throw them away and not to spend idly on these
vanities care and labor that might otherwise go into useful things. He said
that he himself in his earlier years had studied the astrologers' art with a
view to gaining his living by it as a profession. Since he had already
understood Hippocrates, he was fully qualified to understand this too. Yet, he
had given it up and followed medicine for the simple reason that he had
discovered astrology to be utterly false and, as a man of honest character, he
was unwilling to gain his living by beguiling people. "But you," he
said, "have the profession of rhetoric to support yourself by, so that you
are following this delusion in free will and not necessity. All the more,
therefore, you ought to believe me, since I worked at it to learn the art
perfectly because I wished to gain my living by it." When I asked him to
account for the fact that many true things are foretold by astrology, he
answered me, reasonably enough, that the force of chance, diffused through the
whole order of nature, brought these things about. For when a man, by accident,
opens the leaves of some poet (who sang and intended something far different) a
verse oftentimes turns out to be wondrously apposite to the reader's present
business. "It is not to be wondered at," he continued, "if out
of the human mind, by some higher instinct which does not know what goes on
within itself, an answer should be arrived at, by chance and not art, which
would fit both the business and the action of the inquirer."
6. And thus truly, either by him or
through him, thou wast looking after me. And thou didst fix all this in my
memory so that afterward I might search it out for myself.
But at that time, neither the
proconsul nor my most dear Nebridius--a splendid youth and most circumspect,
who scoffed at the whole business of divination--could persuade me to give it
up, for the authority of the astrological authors influenced me more than they
did. And, thus far, I had come upon no certain proof--such as I sought--by
which it could be shown without doubt that what had been truly foretold by
those consulted came from accident or chance, and not from the art of the
stargazers.
7. In those years, when I first
began to teach rhetoric in my native town, I had gained a very dear friend,
about my own age, who was associated with me in the same studies. Like myself,
he was just rising up into the flower of youth. He had grown up with me from
childhood and we had been both school fellows and playmates. But he was not
then my friend, nor indeed ever became my friend, in the true sense of the
term; for there is no true friendship save between those thou dost bind
together and who cleave to thee by that love which is "shed abroad in our
hearts through the Holy Spirit who is given to us."[93]
Still, it was a sweet friendship, being ripened by the zeal of common studies.
Moreover, I had turned him away from the true faith--which he had not soundly
and thoroughly mastered as a youth--and turned him toward those superstitious
and harmful fables which my mother mourned in me. With me this man went wandering
off in error and my soul could not exist without him. But behold thou wast
close behind thy fugitives--at once a God of vengeance and a Fountain of
mercies, who dost turn us to thyself by ways that make us marvel. Thus, thou
didst take that man out of this life when he had scarcely completed one whole
year of friendship with me, sweeter to me than all the sweetness of my life
thus far.
8. Who can show forth all thy
praise[94]
for that which he has experienced in himself alone? What was it that thou didst
do at that time, O my God; how unsearchable are the depths of thy judgments!
For when, sore sick of a fever, he long lay unconscious in a death sweat and everyone
despaired of his recovery, he was baptized without his knowledge. And I myself
cared little, at the time, presuming that his soul would retain what it had
taken from me rather than what was done to his unconscious body. It turned out,
however, far differently, for he was revived and restored. Immediately, as soon
as I could talk to him--and I did this as soon as he was able, for I never left
him and we hung on each other overmuch--I tried to jest with him, supposing
that he also would jest in return about that baptism which he had received when
his mind and senses were inactive, but which he had since learned that he had
received. But he recoiled from me, as if I were his enemy, and, with a
remarkable and unexpected freedom, he admonished me that, if I desired to
continue as his friend, I must cease to say such things. Confounded and
confused, I concealed my feelings till he should get well and his health
recover enough to allow me to deal with him as I wished. But he was snatched
away from my madness, that with thee he might be preserved for my consolation.
A few days after, during my absence, the fever returned and he died.
9. My heart was utterly darkened by
this sorrow and everywhere I looked I saw death. My native place was a torture
room to me and my father's house a strange unhappiness. And all the things I
had done with him--now that he was gone--became a frightful torment. My eyes
sought him everywhere, but they did not see him; and I hated all places because
he was not in them, because they could not say to me, "Look, he is
coming," as they did when he was alive and absent. I became a hard riddle
to myself, and I asked my soul why she was so downcast and why this disquieted
me so sorely.[95]
But she did not know how to answer me. And if I said, "Hope thou in
God,"[96]
she very properly disobeyed me, because that dearest friend she had lost was as
an actual man, both truer and better than the imagined deity she was ordered to
put her hope in. Nothing but tears were sweet to me and they took my friend's
place in my heart's desire.
10. But now, O Lord, these things
are past and time has healed my wound. Let me learn from thee, who art Truth,
and put the ear of my heart to thy mouth, that thou mayest tell me why weeping
should be so sweet to the unhappy. Hast thou--though omnipresent--dismissed our
miseries from thy concern? Thou abidest in thyself while we are disquieted with
trial after trial. Yet unless we wept in thy ears, there would be no hope for
us remaining. How does it happen that such sweet fruit is plucked from the
bitterness of life, from groans, tears, sighs, and lamentations? Is it the hope
that thou wilt hear us that sweetens it? This is true in the case of prayer,
for in a prayer there is a desire to approach thee. But is it also the case in
grief for a lost love, and in the kind of sorrow that had then overwhelmed me?
For I had neither a hope of his coming back to life, nor in all my tears did I
seek this. I simply grieved and wept, for I was miserable and had lost my joy.
Or is weeping a bitter thing that gives us pleasure because of our aversion to
the things we once enjoyed and this only as long as we loathe them?
11. But why do I speak of these
things? Now is not the time to ask such questions, but rather to confess to
thee. I was wretched; and every soul is wretched that is fettered in the
friendship of mortal things--it is torn to pieces when it loses them, and then
realizes the misery which it had even before it lost them. Thus it was at that
time with me. I wept most bitterly, and found a rest in bitterness. I was
wretched, and yet that wretched life I still held dearer than my friend. For
though I would willingly have changed it, I was still more unwilling to lose it
than to have lost him. Indeed, I doubt whether I was willing to lose it, even
for him--as they tell (unless it be fiction) of the friendship of Orestes and
Pylades[97];
they would have gladly died for one another, or both together, because not to
love together was worse than death to them. But a strange kind of feeling had
come over me, quite different from this, for now it was wearisome to live and a
fearful thing to die. I suppose that the more I loved him the more I hated and
feared, as the most cruel enemy, that death which had robbed me of him. I even
imagined that it would suddenly annihilate all men, since it had had such a
power over him. This is the way I remember it was with me.
Look into my heart, O God! Behold
and look deep within me, for I remember it well, O my Hope who cleansest me
from the uncleanness of such affections, directing my eyes toward thee and
plucking my feet out of the snare. And I marveled that other mortals went on
living since he whom I had loved as if he would never die was now dead. And I marveled
all the more that I, who had been a second self to him, could go on living when
he was dead. Someone spoke rightly of his friend as being "his soul's
other half"[98]--for
I felt that my soul and his soul were but one soul in two bodies. Consequently,
my life was now a horror to me because I did not want to live as a half self.
But it may have been that I was afraid to die, lest he should then die wholly
whom I had so greatly loved.
12. O madness that knows not how to
love men as they should be loved! O foolish man that I was then, enduring with
so much rebellion the lot of every man! Thus I fretted, sighed, wept, tormented
myself, and took neither rest nor counsel, for I was dragging around my torn
and bloody soul. It was impatient of my dragging it around, and yet I could not
find a place to lay it down. Not in pleasant groves, nor in sport or song, nor
in fragrant bowers, nor in magnificent banquetings, nor in the pleasures of the
bed or the couch; not even in books or poetry did it find rest. All things
looked gloomy, even the very light itself. Whatsoever was not what he was, was
now repulsive and hateful, except my groans and tears, for in those alone I
found a little rest. But when my soul left off weeping, a heavy burden of
misery weighed me down. It should have been raised up to thee, O Lord, for thee
to lighten and to lift. This I knew, but I was neither willing nor able to do;
especially since, in my thoughts of thee, thou wast not thyself but only an
empty fantasm. Thus my error was my god. If I tried to cast off my burden on
this fantasm, that it might find rest there, it sank through the vacuum and
came rushing down again upon me. Thus I remained to myself an unhappy lodging
where I could neither stay nor leave. For where could my heart fly from my
heart? Where could I fly from my own self? Where would I not follow myself? And
yet I did flee from my native place so that my eyes would look for him less in
a place where they were not accustomed to see him. Thus I left the town of
Tagaste and returned to Carthage.
13. Time never lapses, nor does it
glide at leisure through our sense perceptions. It does strange things in the
mind. Lo, time came and went from day to day, and by coming and going it
brought to my mind other ideas and remembrances, and little by little they
patched me up again with earlier kinds of pleasure and my sorrow yielded a bit
to them. But yet there followed after this sorrow, not other sorrows just like
it, but the causes of other sorrows. For why had that first sorrow so easily
penetrated to the quick except that I had poured out my soul onto the dust, by
loving a man as if he would never die who nevertheless had to die? What revived
and refreshed me, more than anything else, was the consolation of other
friends, with whom I went on loving the things I loved instead of thee. This
was a monstrous fable and a tedious lie which was corrupting my soul with its "itching
ears"[99]
by its adulterous rubbing. And that fable would not die to me as often as one
of my friends died. And there were other things in our companionship that took
strong hold of my mind: to discourse and jest with him; to indulge in courteous
exchanges; to read pleasant books together; to trifle together; to be earnest
together; to differ at times without ill-humor, as a man might do with himself,
and even through these infrequent dissensions to find zest in our more frequent
agreements; sometimes teaching, sometimes being taught; longing for someone
absent with impatience and welcoming the homecomer with joy. These and similar
tokens of friendship, which spring spontaneously from the hearts of those who
love and are loved in return--in countenance, tongue, eyes, and a thousand
ingratiating gestures--were all so much fuel to melt our souls together, and
out of the many made us one.
14. This is what we love in our
friends, and we love it so much that a man's conscience accuses itself if he
does not love one who loves him, or respond in love to love, seeking nothing
from the other but the evidences of his love. This is the source of our moaning
when one dies--the gloom of sorrow, the steeping of the heart in tears, all
sweetness turned to bitterness--and the feeling of death in the living, because
of the loss of the life of the dying.
Blessed is he who loves thee, and
who loves his friend in thee, and his enemy also, for thy sake; for he alone
loses none dear to him, if all are dear in Him who cannot be lost. And who is
this but our God: the God that created heaven and earth, and filled them
because he created them by filling them up? None loses thee but he who leaves
thee; and he who leaves thee, where does he go, or where can he flee but from
thee well-pleased to thee offended? For where does he not find thy law
fulfilled in his own punishment? "Thy law is the truth"[100]
and thou art Truth.
15. "Turn us again, O Lord God
of Hosts, cause thy face to shine; and we shall be saved."[101]
For wherever the soul of man turns itself, unless toward thee, it is enmeshed
in sorrows, even though it is surrounded by beautiful things outside thee and
outside itself. For lovely things would simply not be unless they were from
thee. They come to be and they pass away, and by coming they begin to be, and
they grow toward perfection. Then, when perfect, they begin to wax old and
perish, and, if all do not wax old, still all perish. Therefore, when they rise
and grow toward being, the more rapidly they grow to maturity, so also the more
rapidly they hasten back toward nonbeing. This is the way of things. This is
the lot thou hast given them, because they are part of things which do not all
exist at the same time, but by passing away and succeeding each other they all
make up the universe, of which they are all parts. For example, our speech is
accomplished by sounds which signify meanings, but a meaning is not complete
unless one word passes away, when it has sounded its part, so that the next may
follow after it. Let my soul praise thee, in all these things, O God, the
Creator of all; but let not my soul be stuck to these things by the glue of
love, through the senses of the body. For they go where they were meant to go,
that they may exist no longer. And they rend the soul with pestilent desires
because she longs to be and yet loves to rest secure in the created things she
loves. But in these things there is no resting place to be found. They do not
abide. They flee away; and who is he who can follow them with his physical
senses? Or who can grasp them, even when they are present? For our physical
sense is slow because it is a physical sense and bears its own limitations in
itself. The physical sense is quite sufficient for what it was made to do; but
it is not sufficient to stay things from running their courses from the
beginning appointed to the end appointed. For in thy word, by which they were
created, they hear their appointed bound: "From there--to here!"
16. Be not foolish, O my soul, and
do not let the tumult of your vanity deafen the ear of your heart. Be
attentive. The Word itself calls you to return, and with him is a place of
unperturbed rest, where love is not forsaken unless it first forsakes. Behold,
these things pass away that others may come to be in their place. Thus even
this lowest level of unity[102]
may be made complete in all its parts. "But do I ever pass away?"
asks the Word of God. Fix your habitation in him. O my soul, commit whatsoever
you have to him. For at long last you are now becoming tired of deceit. Commit
to truth whatever you have received from the truth, and you will lose nothing.
What is decayed will flourish again; your diseases will be healed; your
perishable parts shall be reshaped and renovated, and made whole again in you.
And these perishable things will not carry you with them down to where they go
when they perish, but shall stand and abide, and you with them, before God, who
abides and continues forever.
17. Why then, my perverse soul, do
you go on following your flesh? Instead, let it be converted so as to follow
you. Whatever you feel through it is but partial. You do not know the whole, of
which sensations are but parts; and yet the parts delight you. But if my
physical senses had been able to comprehend the whole--and had not as a part of
their punishment received only a portion of the whole as their own
province--you would then desire that whatever exists in the present time should
also pass away so that the whole might please you more. For what we speak, you
also hear through physical sensation, and yet you would not wish that the
syllables should remain. Instead, you wish them to fly past so that others may
follow them, and the whole be heard. Thus it is always that when any single
thing is composed of many parts which do not coexist simultaneously, the whole
gives more delight than the parts could ever do perceived separately. But far
better than all this is He who made it all. He is our God and he does not pass
away, for there is nothing to take his place.
18. If physical objects please you,
praise God for them, but turn back your love to their Creator, lest, in those
things which please you, you displease him. If souls please you, let them be
loved in God; for in themselves they are mutable, but in him firmly
established--without him they would simply cease to exist. In him, then, let
them be loved; and bring along to him with yourself as many souls as you can,
and say to them: "Let us love him, for he himself created all these, and
he is not far away from them. For he did not create them, and then go away.
They are of him and in him. Behold, there he is, wherever truth is known. He is
within the inmost heart, yet the heart has wandered away from him. Return to
your heart, O you transgressors, and hold fast to him who made you. Stand with
him and you shall stand fast. Rest in him and you shall be at rest. Where do you
go along these rugged paths? Where are you going? The good that you love is
from him, and insofar as it is also for him, it is both good and pleasant. But
it will rightly be turned to bitterness if whatever comes from him is not
rightly loved and if he is deserted for the love of the creature. Why then will
you wander farther and farther in these difficult and toilsome ways? There is
no rest where you seek it. Seek what you seek; but remember that it is not
where you seek it. You seek for a blessed life in the land of death. It is not
there. For how can there be a blessed life where life itself is not?"
19. But our very Life came down to
earth and bore our death, and slew it with the very abundance of his own life.
And, thundering, he called us to return to him into that secret place from
which he came forth to us--coming first into the virginal womb, where the human
creature, our mortal flesh, was joined to him that it might not be forever
mortal--and came "as a bridegroom coming out his chamber, rejoicing as a
strong man to run a race."[103]
For he did not delay, but ran through the world, crying out by words, deeds,
death, life, descent, ascension--crying aloud to us to return to him. And he
departed from our sight that we might return to our hearts and find him there.
For he left us, and behold, he is here. He could not be with us long, yet he
did not leave us. He went back to the place that he had never left, for
"the world was made by him."[104]
In this world he was, and into this world he came, to save sinners. To him my
soul confesses, and he heals it, because it had sinned against him. O sons of
men, how long will you be so slow of heart? Even now after Life itself has come
down to you, will you not ascend and live? But where will you climb if you are
already on a pinnacle and have set your mouth against the heavens? First come
down that you may climb up, climb up to God. For you have fallen by trying to
climb against him. Tell this to the souls you love that they may weep in the
valley of tears, and so bring them along with you to God, because it is by his
spirit that you speak thus to them, if, as you speak, you burn with the fire of
love.
20. These things I did not
understand at that time, and I loved those inferior beauties, and I was sinking
down to the very depths. And I said to my friends: "Do we love anything
but the beautiful? What then is the beautiful? And what is beauty? What is it
that allures and unites us to the things we love; for unless there were a grace
and beauty in them, they could not possibly attract us to them?" And I
reflected on this and saw that in the objects themselves there is a kind of
beauty which comes from their forming a whole and another kind of beauty that
comes from mutual fitness--as the harmony of one part of the body with its
whole, or a shoe with a foot, and so on. And this idea sprang up in my mind out
of my inmost heart, and I wrote some books--two or three, I think--On the
Beautiful and the Fitting.[105]
Thou knowest them, O Lord; they have escaped my memory. I no longer have them;
somehow they have been mislaid.
21. What was it, O Lord my God,
that prompted me to dedicate these books to Hierius, an orator of Rome, a man I
did not know by sight but whom I loved for his reputation of learning, in which
he was famous--and also for some words of his that I had heard which had
pleased me? But he pleased me more because he pleased others, who gave him high
praise and expressed amazement that a Syrian, who had first studied Greek
eloquence, should thereafter become so wonderful a Latin orator and also so
well versed in philosophy. Thus a man we have never seen is commended and
loved. Does a love like this come into the heart of the hearer from the mouth
of him who sings the other's praise? Not so. Instead, one catches the spark of
love from one who loves. This is why we love one who is praised when the
eulogist is believed to give his praise from an unfeigned heart; that is, when
he who loves him praises him.
22. Thus it was that I loved men on
the basis of other men's judgment, and not thine, O my God, in whom no man is
deceived. But why is it that the feeling I had for such men was not like my
feeling toward the renowned charioteer, or the great gladiatorial hunter, famed
far and wide and popular with the mob? Actually, I admired the orator in a
different and more serious fashion, as I would myself desire to be admired. For
I did not want them to praise and love me as actors were praised and
loved--although I myself praise and love them too. I would prefer being unknown
than known in that way, or even being hated than loved that way. How are these
various influences and divers sorts of loves distributed within one soul? What
is it that I am in love with in another which, if I did not hate, I should
neither detest nor repel from myself, seeing that we are equally men? For it
does not follow that because the good horse is admired by a man who would not
be that horse--even if he could--the same kind of admiration should be given to
an actor, who shares our nature. Do I then love that in a man, which I also, a
man, would hate to be? Man is himself a great deep. Thou dost number his very
hairs, O Lord, and they do not fall to the ground without thee, and yet the
hairs of his head are more readily numbered than are his affections and the
movements of his heart.
23. But that orator whom I admired
so much was the kind of man I wished myself to be. Thus I erred through a
swelling pride and "was carried about with every wind,"[106]
but through it all I was being piloted by thee, though most secretly. And how
is it that I know--whence comes my confident confession to thee--that I loved
him more because of the love of those who praised him than for the things they
praised in him? Because if he had gone unpraised, and these same people had
criticized him and had spoken the same things of him in a tone of scorn and
disapproval, I should never have been kindled and provoked to love him. And yet
his qualities would not have been different, nor would he have been different
himself; only the appraisals of the spectators. See where the helpless soul
lies prostrate that is not yet sustained by the stability of truth! Just as the
breezes of speech blow from the breast of the opinionated, so also the soul is
tossed this way and that, driven forward and backward, and the light is
obscured to it and the truth not seen. And yet, there it is in front of us. And
to me it was a great matter that both my literary work and my zest for learning
should be known by that man. For if he approved them, I would be even more fond
of him; but if he disapproved, this vain heart of mine, devoid of thy
steadfastness, would have been offended. And so I meditated on the problem
"of the beautiful and the fitting" and dedicated my essay on it to
him. I regarded it admiringly, though no one else joined me in doing so.
24. But I had not seen how the main
point in these great issues [concerning the nature of beauty] lay really in thy
craftsmanship, O Omnipotent One, "who alone doest great wonders."[107]
And so my mind ranged through the corporeal forms, and I defined and
distinguished as "beautiful" that which is so in itself and as
"fit" that which is beautiful in relation to some other thing. This
argument I supported by corporeal examples. And I turned my attention to the
nature of the mind, but the false opinions which I held concerning spiritual
things prevented me from seeing the truth. Still, the very power of truth
forced itself on my gaze, and I turned my throbbing soul away from incorporeal
substance to qualities of line and color and shape, and, because I could not
perceive these with my mind, I concluded that I could not perceive my mind. And
since I loved the peace which is in virtue, and hated the discord which is in
vice, I distinguished between the unity there is in virtue and the discord
there is in vice. I conceived that unity consisted of the rational soul and the
nature of truth and the highest good. But I imagined that in the disunity there
was some kind of substance of irrational life and some kind of entity in the
supreme evil. This evil I thought was not only a substance but real life as
well, and yet I believed that it did not come from thee, O my God, from whom
are all things. And the first I called a Monad, as if it were a soul without
sex. The other I called a Dyad, which showed itself in anger in deeds of
violence, in deeds of passion and lust--but I did not know what I was talking
about. For I had not understood nor had I been taught that evil is not a
substance at all and that our soul is not that supreme and unchangeable good.
25. For just as in violent acts, if
the emotion of the soul from whence the violent impulse springs is depraved and
asserts itself insolently and mutinously--and just as in the acts of passion,
if the affection of the soul which gives rise to carnal desires is
unrestrained--so also, in the same way, errors and false opinions contaminate
life if the rational soul itself is depraved. Thus it was then with me, for I
was ignorant that my soul had to be enlightened by another light, if it was to
be partaker of the truth, since it is not itself the essence of truth.
"For thou wilt light my lamp; the Lord my God will lighten my
darkness"[108];
and "of his fullness have we all received,"[109]
for "that was the true Light that lighteth every man that cometh into the
world"[110];
for "in thee there is no variableness, neither shadow of turning."[111]
26. But I pushed on toward thee,
and was pressed back by thee that I might know the taste of death, for
"thou resistest the proud."[112]
And what greater pride could there be for me than, with a marvelous madness, to
assert myself to be that nature which thou art? I was mutable--this much was
clear enough to me because my very longing to become wise arose out of a wish
to change from worse to better--yet I chose rather to think thee mutable than
to think that I was not as thou art. For this reason I was thrust back; thou
didst resist my fickle pride. Thus I went on imagining corporeal forms, and,
since I was flesh I accused the flesh, and, since I was "a wind that
passes away,"[113]
I did not return to thee but went wandering and wandering on toward those
things that have no being--neither in thee nor in me, nor in the body. These
fancies were not created for me by thy truth but conceived by my own vain
conceit out of sensory notions. And I used to ask thy faithful children--my own
fellow citizens, from whom I stood unconsciously exiled--I used flippantly and
foolishly to ask them, "Why, then, does the soul, which God created,
err?" But I would not allow anyone to ask me, "Why, then, does God
err?" I preferred to contend that thy immutable substance was involved in
error through necessity rather than admit that my own mutable substance had
gone astray of its own free will and had fallen into error as its punishment.
27. I was about twenty-six or
twenty-seven when I wrote those books, analyzing and reflecting upon those
sensory images which clamored in the ears of my heart. I was straining those
ears to hear thy inward melody, O sweet Truth, pondering on "the beautiful
and the fitting" and longing to stay and hear thee, and to rejoice greatly
at "the Bridegroom's voice."[114]
Yet I could not, for by the clamor of my own errors I was hurried outside
myself, and by the weight of my own pride I was sinking ever lower. You did not
"make me to hear joy and gladness," nor did the bones rejoice which
were not yet humbled.[115]
28. And what did it profit me that,
when I was scarcely twenty years old, a book of Aristotle's entitled The Ten
Categories[116]
fell into my hands? On the very title of this I hung as on something great and
divine, since my rhetoric master at Carthage and others who had reputations for
learning were always referring to it with such swelling pride. I read it by
myself and understood it. And what did it mean that when I discussed it with
others they said that even with the assistance of tutors--who not only
explained it orally, but drew many diagrams in the sand--they scarcely
understood it and could tell me no more about it than I had acquired in the
reading of it by myself alone? For the book appeared to me to speak plainly
enough about substances, such as a man; and of their qualities, such as the
shape of a man, his kind, his stature, how many feet high, and his family
relationship, his status, when born, whether he is sitting or standing, is shod
or armed, or is doing something or having something done to him--and all the
innumerable things that are classified under these nine categories (of which I
have given some examples) or under the chief category of substance.
29. What did all this profit me,
since it actually hindered me when I imagined that whatever existed was
comprehended within those ten categories? I tried to interpret them, O my God,
so that even thy wonderful and unchangeable unity could be understood as
subjected to thy own magnitude or beauty, as if they existed in thee as their
Subject--as they do in corporeal bodies--whereas thou art thyself thy own magnitude
and beauty. A body is not great or fair because it is a body, because, even if
it were less great or less beautiful, it would still be a body. But my
conception of thee was falsity, not truth. It was a figment of my own misery,
not the stable ground of thy blessedness. For thou hadst commanded, and it was
carried out in me, that the earth should bring forth briars and thorns for me,
and that with heavy labor I should gain my bread.[117]
30. And what did it profit me that
I could read and understand for myself all the books I could get in the
so-called "liberal arts," when I was actually a worthless slave of
wicked lust? I took delight in them, not knowing the real source of what it was
in them that was true and certain. For I had my back toward the light, and my
face toward the things on which the light falls, so that my face, which looked
toward the illuminated things, was not itself illuminated. Whatever was written
in any of the fields of rhetoric or logic, geometry, music, or arithmetic, I
could understand without any great difficulty and without the instruction of
another man. All this thou knowest, O Lord my God, because both quickness in
understanding and acuteness in insight are thy gifts. Yet for such gifts I made
no thank offering to thee. Therefore, my abilities served not my profit but
rather my loss, since I went about trying to bring so large a part of my
substance into my own power. And I did not store up my strength for thee, but
went away from thee into the far country to prostitute my gifts in disordered
appetite.[118]
And what did these abilities profit me, if I did not put them to good use? I
did not realize that those arts were understood with great difficulty, even by
the studious and the intelligent, until I tried to explain them to others and
discovered that even the most proficient in them followed my explanations all
too slowly.
31. And yet what did this profit
me, since I still supposed that thou, O Lord God, the Truth, wert a bright and
vast body and that I was a particle of that body? O perversity gone too far!
But so it was with me. And I do not blush, O my God, to confess thy mercies to
me in thy presence, or to call upon thee--any more than I did not blush when I
openly avowed my blasphemies before men, and bayed, houndlike, against thee.
What good was it for me that my nimble wit could run through those studies and
disentangle all those knotty volumes, without help from a human teacher, since
all the while I was erring so hatefully and with such sacrilege as far as the
right substance of pious faith was concerned? And what kind of burden was it
for thy little ones to have a far slower wit, since they did not use it to
depart from thee, and since they remained in the nest of thy Church to become
safely fledged and to nourish the wings of love by the food of a sound faith.
O Lord our God, under the shadow of
thy wings let us hope--defend us and support us.[119]
Thou wilt bear us up when we are little and even down to our gray hairs thou
wilt carry us. For our stability, when it is in thee, is stability indeed; but
when it is in ourselves, then it is all unstable. Our good lives forever with
thee, and when we turn from thee with aversion, we fall into our own
perversion. Let us now, O Lord, return that we be not overturned, because with
thee our good lives without blemish--for our good is thee thyself. And we need
not fear that we shall find no place to return to because we fell away from it.
For, in our absence, our home--which is thy eternity--does not fall away.
A year of decision. Faustus comes to Carthage and
Augustine is disenchanted in his hope for solid demonstration of the truth of
Manichean doctrine. He decides to flee from his known troubles at Carthage to
troubles yet unknown at Rome. His experiences at Rome prove disappointing and
he applies for a teaching post at Milan. Here he meets Ambrose, who confronts
him as an impressive witness for Catholic Christianity and opens out the
possibilities of the allegorical interpretation of Scripture. Augustine decides
to become a Christian catechumen.
1. Accept this sacrifice of my
confessions from the hand of my tongue. Thou didst form it and hast prompted it
to praise thy name. Heal all my bones and let them say, "O Lord, who is
like unto thee?"[120]
It is not that one who confesses to thee instructs thee as to what goes on
within him. For the closed heart does not bar thy sight into it, nor does the
hardness of our heart hold back thy hands, for thou canst soften it at will,
either by mercy or in vengeance, "and there is no one who can hide himself
from thy heat."[121]
But let my soul praise thee, that it may love thee, and let it confess thy
mercies to thee, that it may praise thee. Thy whole creation praises thee
without ceasing: the spirit of man, by his own lips, by his own voice, lifted
up to thee; animals and lifeless matter by the mouths of those who meditate
upon them. Thus our souls may climb out of their weariness toward thee and lean
on those things which thou hast created and pass through them to thee, who
didst create them in a marvelous way. With thee, there is refreshment and true
strength.
2. Let the restless and the
unrighteous depart, and flee away from thee. Even so, thou seest them and thy
eye pierces through the shadows in which they run. For lo, they live in a world
of beauty and yet are themselves most foul. And how have they harmed thee? Or
in what way have they discredited thy power, which is just and perfect in its
rule even to the last item in creation? Indeed, where would they fly when they
fled from thy presence? Wouldst thou be unable to find them? But they fled that
they might not see thee, who sawest them; that they might be blinded and
stumble into thee. But thou forsakest nothing that thou hast made. The
unrighteous stumble against thee that they may be justly plagued, fleeing from
thy gentleness and colliding with thy justice, and falling on their own rough
paths. For in truth they do not know that thou art everywhere; that no place
contains thee, and that only thou art near even to those who go farthest from thee.
Let them, therefore, turn back and seek thee, because even if they have
abandoned thee, their Creator, thou hast not abandoned thy creatures. Let them
turn back and seek thee--and lo, thou art there in their hearts, there in the
hearts of those who confess to thee. Let them cast themselves upon thee, and
weep on thy bosom, after all their weary wanderings; and thou wilt gently wipe
away their tears.[122]
And they weep the more and rejoice in their weeping, since thou, O Lord, art
not a man of flesh and blood. Thou art the Lord, who canst remake what thou
didst make and canst comfort them. And where was I when I was seeking thee?
There thou wast, before me; but I had gone away, even from myself, and I could
not find myself, much less thee.
3. Let me now lay bare in the sight
of God the twenty-ninth year of my age. There had just come to Carthage a
certain bishop of the Manicheans, Faustus by name, a great snare of the devil;
and many were entangled by him through the charm of his eloquence. Now, even
though I found this eloquence admirable, I was beginning to distinguish the
charm of words from the truth of things, which I was eager to learn. Nor did I
consider the dish as much as I did the kind of meat that their famous Faustus
served up to me in it. His fame had run before him, as one very skilled in an
honorable learning and pre-eminently skilled in the liberal arts.
And as I had already read and stored
up in memory many of the injunctions of the philosophers, I began to compare
some of their doctrines with the tedious fables of the Manicheans; and it
struck me that the probability was on the side of the philosophers, whose power
reached far enough to enable them to form a fair judgment of the world, even
though they had not discovered the sovereign Lord of it all. For thou art
great, O Lord, and thou hast respect unto the lowly, but the proud thou knowest
afar off.[123]
Thou drawest near to none but the contrite in heart, and canst not be found by
the proud, even if in their inquisitive skill they may number the stars and the
sands, and map out the constellations, and trace the courses of the planets.
4. For it is by the mind and the
intelligence which thou gavest them that they investigate these things. They
have discovered much; and have foretold, many years in advance, the day, the
hour, and the extent of the eclipses of those luminaries, the sun and the moon.
Their calculations did not fail, and it came to pass as they predicted. And
they wrote down the rules they had discovered, so that to this day they may be
read and from them may be calculated in what year and month and day and hour of
the day, and at what quarter of its light, either the moon or the sun will be
eclipsed, and it will come to pass just as predicted. And men who are ignorant
in these matters marvel and are amazed; and those who understand them exult and
are exalted. Both, by an impious pride, withdraw from thee and forsake thy
light. They foretell an eclipse of the sun before it happens, but they do not
see their own eclipse which is even now occurring. For they do not ask, as
religious men should, what is the source of the intelligence by which they
investigate these matters. Moreover, when they discover that thou didst make
them, they do not give themselves up to thee that thou mightest preserve what
thou hast made. Nor do they offer, as sacrifice to thee, what they have made of
themselves. For they do not slaughter their own pride--as they do the
sacrificial fowls--nor their own curiosities by which, like the fishes of the
sea, they wander through the unknown paths of the deep. Nor do they curb their
own extravagances as they do those of "the beasts of the field,"[124]
so that thou, O Lord, "a consuming fire,"[125]
mayest burn up their mortal cares and renew them unto immortality.
5. They do not know the way which
is thy word, by which thou didst create all the things that are and also the
men who measure them, and the senses by which they perceive what they measure,
and the intelligence whereby they discern the patterns of measure. Thus they
know not that thy wisdom is not a matter of measure.[126]
But the Only Begotten hath been "made unto us wisdom, and righteousness,
and sanctification"[127]
and hath been numbered among us and paid tribute to Caesar.[128]
And they do not know this "Way" by which they could descend from
themselves to him in order to ascend through him to him. They did not know this
"Way," and so they fancied themselves exalted to the stars and the
shining heavens. And lo, they fell upon the earth, and "their foolish
heart was darkened."[129]
They saw many true things about the creature but they do not seek with true
piety for the Truth, the Architect of Creation, and hence they do not find him.
Or, if they do find him, and know that he is God, they do not glorify him as God;
neither are they thankful but become vain in their imagination, and say that
they themselves are wise, and attribute to themselves what is thine. At the
same time, with the most perverse blindness, they wish to attribute to thee
their own quality--so that they load their lies on thee who art the Truth,
"changing the glory of the incorruptible God for an image of corruptible
man, and birds, and four-footed beasts, and creeping things."[130]
"They exchanged thy truth for a lie, and worshiped and served the creature
rather than the Creator."[131]
6. Yet I remembered many a true
saying of the philosophers about the creation, and I saw the confirmation of
their calculations in the orderly sequence of seasons and in the visible
evidence of the stars. And I compared this with the doctrines of Mani, who in
his voluminous folly wrote many books on these subjects. But I could not
discover there any account, of either the solstices or the equinoxes, or the
eclipses of the sun and moon, or anything of the sort that I had learned in the
books of secular philosophy. But still I was ordered to believe, even where the
ideas did not correspond with--even when they contradicted--the rational
theories established by mathematics and my own eyes, but were very different.
7. Yet, O Lord God of Truth, is any
man pleasing to thee because he knows these things? No, for surely that man is
unhappy who knows these things and does not know thee. And that man is happy
who knows thee, even though he does not know these things. He who knows both
thee and these things is not the more blessed for his learning, for thou only
art his blessing, if knowing thee as God he glorifies thee and gives thanks and
does not become vain in his thoughts.
For just as that man who knows how
to possess a tree, and give thanks to thee for the use of it--although he may
not know how many feet high it is or how wide it spreads--is better than the
man who can measure it and count all its branches, but neither owns it nor
knows or loves its Creator: just so is a faithful man who possesses the world's
wealth as though he had nothing, and possesses all things through his union
through thee, whom all things serve, even though he does not know the circlings
of the Great Bear. Just so it is foolish to doubt that this faithful man may
truly be better than the one who can measure the heavens and number the stars
and weigh the elements, but who is forgetful of thee "who hast set in
order all things in number, weight, and measure."[132]
8. And who ordered this Mani to
write about these things, knowledge of which is not necessary to piety? For
thou hast said to man, "Behold, godliness is wisdom"[133]--and
of this he might have been ignorant, however perfectly he may have known these
other things. Yet, since he did not know even these other things, and most
impudently dared to teach them, it is clear that he had no knowledge of piety.
For, even when we have a knowledge of this worldly lore, it is folly to make a profession
of it, when piety comes from confession to thee. From piety, therefore,
Mani had gone astray, and all his show of learning only enabled the truly
learned to perceive, from his ignorance of what they knew, how little he was to
be trusted to make plain these more really difficult matters. For he did not
aim to be lightly esteemed, but went around trying to persuade men that the
Holy Spirit, the Comforter and Enricher of thy faithful ones, was personally
resident in him with full authority. And, therefore, when he was detected in
manifest errors about the sky, the stars, the movements of the sun and moon,
even though these things do not relate to religious doctrine, the impious
presumption of the man became clearly evident; for he not only taught things
about which he was ignorant but also perverted them, and this with pride so
foolish and mad that he sought to claim that his own utterances were as if they
had been those of a divine person.
9. When I hear of a Christian
brother, ignorant of these things, or in error concerning them, I can tolerate
his uninformed opinion; and I do not see that any lack of knowledge as to the
form or nature of this material creation can do him much harm, as long as he
does not hold a belief in anything which is unworthy of thee, O Lord, the
Creator of all. But if he thinks that his secular knowledge pertains to the
essence of the doctrine of piety, or ventures to assert dogmatic opinions in
matters in which he is ignorant--there lies the injury. And yet even a weakness
such as this, in the infancy of our faith, is tolerated by our Mother Charity
until the new man can grow up "unto a perfect man," and not be
"carried away with every wind of doctrine."[134]
But Mani had presumed to be at once
the teacher, author, guide, and leader of all whom he could persuade to believe
this, so that all who followed him believed that they were following not an
ordinary man but thy Holy Spirit. And who would not judge that such great
madness, when it once stood convicted of false teaching, should then be
abhorred and utterly rejected? But I had not yet clearly decided whether the
alternation of day and night, and of longer and shorter days and nights, and
the eclipses of sun and moon, and whatever else I read about in other books
could be explained consistently with his theories. If they could have been so
explained, there would still have remained a doubt in my mind whether the
theories were right or wrong. Yet I was prepared, on the strength of his
reputed godliness, to rest my faith on his authority.
10. For almost the whole of the
nine years that I listened with unsettled mind to the Manichean teaching I had
been looking forward with unbounded eagerness to the arrival of this Faustus.
For all the other members of the sect that I happened to meet, when they were
unable to answer the questions I raised, always referred me to his coming. They
promised that, in discussion with him, these and even greater difficulties, if
I had them, would be quite easily and amply cleared away. When at last he did
come, I found him to be a man of pleasant speech, who spoke of the very same
things they themselves did, although more fluently and in a more agreeable
style. But what profit was there to me in the elegance of my cupbearer, since
he could not offer me the more precious draught for which I thirsted? My ears
had already had their fill of such stuff, and now it did not seem any better
because it was better expressed nor more true because it was dressed up in
rhetoric; nor could I think the man's soul necessarily wise because his face
was comely and his language eloquent. But they who extolled him to me were not
competent judges. They thought him able and wise because his eloquence
delighted them. At the same time I realized that there is another kind of man
who is suspicious even of truth itself, if it is expressed in smooth and flowing
language. But thou, O my God, hadst already taught me in wonderful and
marvelous ways, and therefore I believed--because it is true--that thou didst
teach me and that beside thee there is no other teacher of truth, wherever
truth shines forth. Already I had learned from thee that because a thing is
eloquently expressed it should not be taken to be as necessarily true; nor
because it is uttered with stammering lips should it be supposed false. Nor,
again, is it necessarily true because rudely uttered, nor untrue because the
language is brilliant. Wisdom and folly both are like meats that are wholesome
and unwholesome, and courtly or simple words are like town-made or rustic
vessels--both kinds of food may be served in either kind of dish.
11. That eagerness, therefore, with
which I had so long awaited this man, was in truth delighted with his action
and feeling in a disputation, and with the fluent and apt words with which he
clothed his ideas. I was delighted, therefore, and I joined with others--and even
exceeded them--in exalting and praising him. Yet it was a source of annoyance
to me that, in his lecture room, I was not allowed to introduce and raise any
of those questions that troubled me, in a familiar exchange of discussion with
him. As soon as I found an opportunity for this, and gained his ear at a time
when it was not inconvenient for him to enter into a discussion with me and my
friends, I laid before him some of my doubts. I discovered at once that he knew
nothing of the liberal arts except grammar, and that only in an ordinary way.
He had, however, read some of Tully's orations, a very few books of Seneca, and
some of the poets, and such few books of his own sect as were written in good
Latin. With this meager learning and his daily practice in speaking, he had
acquired a sort of eloquence which proved the more delightful and enticing
because it was under the direction of a ready wit and a sort of native grace.
Was this not even as I now recall it, O Lord my God, Judge of my conscience? My
heart and my memory are laid open before thee, who wast even then guiding me by
the secret impulse of thy providence and wast setting my shameful errors before
my face so that I might see and hate them.
12. For as soon as it became plain
to me that Faustus was ignorant in those arts in which I had believed him
eminent, I began to despair of his being able to clarify and explain all these
perplexities that troubled me--though I realized that such ignorance need not
have affected the authenticity of his piety, if he had not been a Manichean.
For their books are full of long fables about the sky and the stars, the sun
and the moon; and I had ceased to believe him able to show me in any
satisfactory fashion what I so ardently desired: whether the explanations
contained in the Manichean books were better or at least as good as the
mathematical explanations I had read elsewhere. But when I proposed that these
subjects should be considered and discussed, he quite modestly did not dare to
undertake the task, for he was aware that he had no knowledge of these things
and was not ashamed to confess it. For he was not one of those talkative
people--from whom I had endured so much--who undertook to teach me what I
wanted to know, and then said nothing. Faustus had a heart which, if not right
toward thee, was at least not altogether false toward himself; for he was not
ignorant of his own ignorance, and he did not choose to be entangled in a
controversy from which he could not draw back or retire gracefully. For this I
liked him all the more. For the modesty of an ingenious mind is a finer thing
than the acquisition of that knowledge I desired; and this I found to be his
attitude toward all abstruse and difficult questions.
13. Thus the zeal with which I had
plunged into the Manichean system was checked, and I despaired even more of
their other teachers, because Faustus who was so famous among them had turned
out so poorly in the various matters that puzzled me. And so I began to occupy
myself with him in the study of his own favorite pursuit, that of literature,
in which I was already teaching a class as a professor of rhetoric among the
young Carthaginian students. With Faustus then I read whatever he himself
wished to read, or what I judged suitable to his bent of mind. But all my
endeavors to make further progress in Manicheism came completely to an end
through my acquaintance with that man. I did not wholly separate myself from
them, but as one who had not yet found anything better I decided to content
myself, for the time being, with what I had stumbled upon one way or another,
until by chance something more desirable should present itself. Thus that
Faustus who had entrapped so many to their death--though neither willing nor
witting it--now began to loosen the snare in which I had been caught. For thy
hands, O my God, in the hidden design of thy providence did not desert my soul;
and out of the blood of my mother's heart, through the tears that she poured
out by day and by night, there was a sacrifice offered to thee for me, and by
marvelous ways thou didst deal with me. For it was thou, O my God, who didst
it: for "the steps of a man are ordered by the Lord, and he shall choose
his way."[135]
How shall we attain salvation without thy hand remaking what it had already
made?
14. Thou didst so deal with me,
therefore, that I was persuaded to go to Rome and teach there what I had been
teaching at Carthage. And how I was persuaded to do this I will not omit to
confess to thee, for in this also the profoundest workings of thy wisdom and
thy constant mercy toward us must be pondered and acknowledged. I did not wish
to go to Rome because of the richer fees and the higher dignity which my
friends promised me there--though these considerations did affect my decision.
My principal and almost sole motive was that I had been informed that the
students there studied more quietly and were better kept under the control of
stern discipline, so that they did not capriciously and impudently rush into
the classroom of a teacher not their own--indeed, they were not admitted at all
without the permission of the teacher. At Carthage, on the contrary, there was
a shameful and intemperate license among the students. They burst in rudely
and, with furious gestures, would disrupt the discipline which the teacher had
established for the good of his pupils. Many outrages they perpetrated with
astounding effrontery, things that would be punishable by law if they were not
sustained by custom. Thus custom makes plain that such behavior is all the more
worthless because it allows men to do what thy eternal law never will allow.
They think that they act thus with impunity, though the very blindness with
which they act is their punishment, and they suffer far greater harm than they
inflict.
The manners that I would not adopt
as a student I was compelled as a teacher to endure in others. And so I was
glad to go where all who knew the situation assured me that such conduct was
not allowed. But thou, "O my refuge and my portion in the land of the
living,"[136]
didst goad me thus at Carthage so that I might thereby be pulled away from it
and change my worldly habitation for the preservation of my soul. At the same
time, thou didst offer me at Rome an enticement, through the agency of men
enchanted with this death-in-life--by their insane conduct in the one place and
their empty promises in the other. To correct my wandering footsteps, thou
didst secretly employ their perversity and my own. For those who disturbed my
tranquillity were blinded by shameful madness and also those who allured me
elsewhere had nothing better than the earth's cunning. And I who hated actual
misery in the one place sought fictitious happiness in the other.
15. Thou knewest the cause of my
going from one country to the other, O God, but thou didst not disclose it
either to me or to my mother, who grieved deeply over my departure and followed
me down to the sea. She clasped me tight in her embrace, willing either to keep
me back or to go with me, but I deceived her, pretending that I had a friend
whom I could not leave until he had a favorable wind to set sail. Thus I lied
to my mother--and such a mother!--and escaped. For this too thou didst
mercifully pardon me--fool that I was--and didst preserve me from the waters of
the sea for the water of thy grace; so that, when I was purified by that, the
fountain of my mother's eyes, from which she had daily watered the ground for
me as she prayed to thee, should be dried. And, since she refused to return
without me, I persuaded her, with some difficulty, to remain that night in a
place quite close to our ship, where there was a shrine in memory of the
blessed Cyprian. That night I slipped away secretly, and she remained to pray
and weep. And what was it, O Lord, that she was asking of thee in such a flood
of tears but that thou wouldst not allow me to sail? But thou, taking thy own
secret counsel and noting the real point to her desire, didst not grant what
she was then asking in order to grant to her the thing that she had always been
asking.
The wind blew and filled our sails,
and the shore dropped out of sight. Wild with grief, she was there the next
morning and filled thy ears with complaints and groans which thou didst
disregard, although, at the very same time, thou wast using my longings as a
means and wast hastening me on to the fulfillment of all longing. Thus the
earthly part of her love to me was justly purged by the scourge of sorrow.
Still, like all mothers--though even more than others--she loved to have me
with her, and did not know what joy thou wast preparing for her through my
going away. Not knowing this secret end, she wept and mourned and saw in her
agony the inheritance of Eve--seeking in sorrow what she had brought forth in
sorrow. And yet, after accusing me of perfidy and cruelty, she still continued
her intercessions for me to thee. She returned to her own home, and I went on
to Rome.
16. And lo, I was received in Rome
by the scourge of bodily sickness; and I was very near to falling into hell,
burdened with all the many and grievous sins I had committed against thee, myself,
and others--all over and above that fetter of original sin whereby we all die
in Adam. For thou hadst forgiven me none of these things in Christ, neither had
he abolished by his cross the enmity[137]
that I had incurred from thee through my sins. For how could he do so by the
crucifixion of a phantom, which was all I supposed him to be? The death of my
soul was as real then as the death of his flesh appeared to me unreal. And the
life of my soul was as false, because it was as unreal as the death of his
flesh was real, though I believed it not.
My fever increased, and I was on
the verge of passing away and perishing; for, if I had passed away then, where
should I have gone but into the fiery torment which my misdeeds deserved,
measured by the truth of thy rule? My mother knew nothing of this; yet, far
away, she went on praying for me. And thou, present everywhere, didst hear her
where she was and had pity on me where I was, so that I regained my bodily
health, although I was still disordered in my sacrilegious heart. For that
peril of death did not make me wish to be baptized. I was even better when, as
a lad, I entreated baptism of my mother's devotion, as I have already related
and confessed.[138]
But now I had since increased in dishonor, and I madly scoffed at all the
purposes of thy medicine which would not have allowed me, though a sinner such
as I was, to die a double death. Had my mother's heart been pierced with this
wound, it never could have been cured, for I cannot adequately tell of the love
she had for me, or how she still travailed for me in the spirit with a far
keener anguish than when she bore me in the flesh.
17. I cannot conceive, therefore,
how she could have been healed if my death (still in my sins) had pierced her
inmost love. Where, then, would have been all her earnest, frequent, and
ceaseless prayers to thee? Nowhere but with thee. But couldst thou, O most
merciful God, despise the "contrite and humble heart"[139]
of that pure and prudent widow, who was so constant in her alms, so gracious
and attentive to thy saints, never missing a visit to church twice a day,
morning and evening--and this not for vain gossiping, nor old wives' fables,
but in order that she might listen to thee in thy sermons, and thou to her in
her prayers? Couldst thou, by whose gifts she was so inspired, despise and
disregard the tears of such a one without coming to her aid--those tears by
which she entreated thee, not for gold or silver, and not for any changing or
fleeting good, but for the salvation of the soul of her son? By no means, O
Lord. It is certain that thou wast near and wast hearing and wast carrying out
the plan by which thou hadst predetermined it should be done. Far be it from
thee that thou shouldst have deluded her in those visions and the answers she
had received from thee--some of which I have mentioned, and others not--which
she kept in her faithful heart, and, forever beseeching, urged them on thee as
if they had thy own signature. For thou, "because thy mercy endureth
forever,"[140]
hast so condescended to those whose debts thou hast pardoned that thou likewise
dost become a debtor by thy promises.
18. Thou didst restore me then from
that illness, and didst heal the son of thy handmaid in his body, that he might
live for thee and that thou mightest endow him with a better and more certain
health. After this, at Rome, I again joined those deluding and deluded "saints";
and not their "hearers" only, such as the man was in whose house I
had fallen sick, but also with those whom they called "the elect."
For it still seemed to me "that it is not we who sin, but some other
nature sinned in us." And it gratified my pride to be beyond blame, and
when I did anything wrong not to have to confess that I had done
wrong--"that thou mightest heal my soul because it had sinned against
thee"[141]--and
I loved to excuse my soul and to accuse something else inside me (I knew not
what) but which was not I. But, assuredly, it was I, and it was my impiety that
had divided me against myself. That sin then was all the more incurable because
I did not deem myself a sinner. It was an execrable iniquity, O God Omnipotent,
that I would have preferred to have thee defeated in me, to my destruction,
than to be defeated by thee to my salvation. Not yet, therefore, hadst thou set
a watch upon my mouth and a door around my lips that my heart might not incline
to evil speech, to make excuse for sin with men that work iniquity.[142]
And, therefore, I continued still in the company of their "elect."
19. But now, hopeless of gaining
any profit from that false doctrine, I began to hold more loosely and
negligently even to those points which I had decided to rest content with, if I
could find nothing better. I was now half inclined to believe that those
philosophers whom they call "The Academics"[143]
were wiser than the rest in holding that we ought to doubt everything, and in maintaining
that man does not have the power of comprehending any certain truth, for,
although I had not yet understood their meaning, I was fully persuaded that
they thought just as they are commonly reputed to do. And I did not fail openly
to dissuade my host from his confidence which I observed that he had in those
fictions of which the works of Mani are full. For all this, I was still on
terms of more intimate friendship with these people than with others who were
not of their heresy. I did not indeed defend it with my former ardor; but my
familiarity with that group--and there were many of them concealed in Rome at
that time[144]--made
me slower to seek any other way. This was particularly easy since I had no hope
of finding in thy Church the truth from which they had turned me aside, O Lord
of heaven and earth, Creator of all things visible and invisible. And it still
seemed to me most unseemly to believe that thou couldst have the form of human
flesh and be bounded by the bodily shape of our limbs. And when I desired to
meditate on my God, I did not know what to think of but a huge extended
body--for what did not have bodily extension did not seem to me to exist--and
this was the greatest and almost the sole cause of my unavoidable errors.
20. And thus I also believed that
evil was a similar kind of substance, and that it had its own hideous and
deformed extended body--either in a dense form which they called the earth or
in a thin and subtle form as, for example, the substance of the air, which they
imagined as some malignant spirit penetrating that earth. And because my
piety--such as it was--still compelled me to believe that the good God never
created any evil substance, I formed the idea of two masses, one opposed to the
other, both infinite but with the evil more contracted and the good more
expansive. And from this diseased beginning, the other sacrileges followed
after.
For when my mind tried to turn back
to the Catholic faith, I was cast down, since the Catholic faith was not what I
judged it to be. And it seemed to me a greater piety to regard thee, my God--to
whom I make confession of thy mercies--as infinite in all respects save that
one: where the extended mass of evil stood opposed to thee, where I was
compelled to confess that thou art finite--than if I should think that thou
couldst be confined by the form of a human body on every side. And it seemed
better to me to believe that no evil had been created by thee--for in my
ignorance evil appeared not only to be some kind of substance but a corporeal
one at that. This was because I had, thus far, no conception of mind, except as
a subtle body diffused throughout local spaces. This seemed better than to believe
that anything could emanate from thee which had the character that I considered
evil to be in its nature. And I believed that our Saviour himself also--thy
Only Begotten--had been brought forth, as it were, for our salvation out of the
mass of thy bright shining substance. So that I could believe nothing about him
except what I was able to harmonize with these vain imaginations. I thought,
therefore, that such a nature could not be born of the Virgin Mary without
being mingled with the flesh, and I could not see how the divine substance, as
I had conceived it, could be mingled thus without being contaminated. I was
afraid, therefore, to believe that he had been born in the flesh, lest I should
also be compelled to believe that he had been contaminated by the flesh. Now
will thy spiritual ones smile blandly and lovingly at me if they read these
confessions. Yet such was I.
21. Furthermore, the things they
censured in thy Scriptures I thought impossible to be defended. And yet,
occasionally, I desired to confer on various matters with someone well learned
in those books, to test what he thought of them. For already the words of one
Elpidius, who spoke and disputed face to face against these same Manicheans,
had begun to impress me, even when I was at Carthage; because he brought forth
things out of the Scriptures that were not easily withstood, to which their
answers appeared to me feeble. One of their answers they did not give forth
publicly, but only to us in private--when they said that the writings of the
New Testament had been tampered with by unknown persons who desired to ingraft
the Jewish law into the Christian faith. But they themselves never brought
forward any uncorrupted copies. Still thinking in corporeal categories and very
much ensnared and to some extent stifled, I was borne down by those conceptions
of bodily substance. I panted under this load for the air of thy truth, but I
was not able to breathe it pure and undefiled.
22. I set about diligently to
practice what I came to Rome to do--the teaching of rhetoric. The first task
was to bring together in my home a few people to whom and through whom I had
begun to be known. And lo, I then began to learn that other offenses were
committed in Rome which I had not had to bear in Africa. Just as I had been
told, those riotous disruptions by young blackguards were not practiced here.
Yet, now, my friends told me, many of the Roman students--breakers of faith,
who, for the love of money, set a small value on justice--would conspire
together and suddenly transfer to another teacher, to evade paying their
master's fees. My heart hated such people, though not with a "perfect
hatred"[145];
for doubtless I hated them more because I was to suffer from them than on
account of their own illicit acts. Still, such people are base indeed; they
fornicate against thee, for they love the transitory mockeries of temporal
things and the filthy gain which begrimes the hand that grabs it; they embrace
the fleeting world and scorn thee, who abidest and invitest us to return to
thee and who pardonest the prostituted human soul when it does return to thee.
Now I hate such crooked and perverse men, although I love them if they will be
corrected and come to prefer the learning they obtain to money and, above all,
to prefer thee to such learning, O God, the truth and fullness of our positive
good, and our most pure peace. But then the wish was stronger in me for my own
sake not to suffer evil from them than was my desire that they should become
good for thy sake.
23. When, therefore, the officials
of Milan sent to Rome, to the prefect of the city, to ask that he provide them
with a teacher of rhetoric for their city and to send him at the public
expense, I applied for the job through those same persons, drunk with the
Manichean vanities, to be freed from whom I was going away--though neither they
nor I were aware of it at the time. They recommended that Symmachus, who was
then prefect, after he had proved me by audition, should appoint me.
And to Milan I came, to Ambrose the
bishop, famed through the whole world as one of the best of men, thy devoted
servant. His eloquent discourse in those times abundantly provided thy people
with the flour of thy wheat, the gladness of thy oil, and the sober
intoxication of thy wine.[146]
To him I was led by thee without my knowledge, that by him I might be led to
thee in full knowledge. That man of God received me as a father would, and
welcomed my coming as a good bishop should. And I began to love him, of course,
not at the first as a teacher of the truth, for I had entirely despaired of
finding that in thy Church--but as a friendly man. And I studiously listened to
him--though not with the right motive--as he preached to the people. I was
trying to discover whether his eloquence came up to his reputation, and whether
it flowed fuller or thinner than others said it did. And thus I hung on his
words intently, but, as to his subject matter, I was only a careless and
contemptuous listener. I was delighted with the charm of his speech, which was
more erudite, though less cheerful and soothing, than Faustus' style. As for
subject matter, however, there could be no comparison, for the latter was
wandering around in Manichean deceptions, while the former was teaching
salvation most soundly. But "salvation is far from the wicked,"[147]
such as I was then when I stood before him. Yet I was drawing nearer, gradually
and unconsciously.
24. For, although I took no trouble
to learn what he said, but only to hear how he said it--for this empty concern
remained foremost with me as long as I despaired of finding a clear path from
man to thee--yet, along with the eloquence I prized, there also came into my
mind the ideas which I ignored; for I could not separate them. And, while I
opened my heart to acknowledge how skillfully he spoke, there also came an
awareness of how truly he spoke--but only gradually. First of all, his
ideas had already begun to appear to me defensible; and the Catholic faith, for
which I supposed that nothing could be said against the onslaught of the
Manicheans, I now realized could be maintained without presumption. This was
especially clear after I had heard one or two parts of the Old Testament
explained allegorically--whereas before this, when I had interpreted them
literally, they had "killed" me spiritually.[148]
However, when many of these passages in those books were expounded to me thus,
I came to blame my own despair for having believed that no reply could be given
to those who hated and scoffed at the Law and the Prophets. Yet I did not see
that this was reason enough to follow the Catholic way, just because it had learned
advocates who could answer objections adequately and without absurdity. Nor
could I see that what I had held to heretofore should now be condemned, because
both sides were equally defensible. For that way did not appear to me yet
vanquished; but neither did it seem yet victorious.
25. But now I earnestly bent my
mind to require if there was possible any way to prove the Manicheans guilty of
falsehood. If I could have conceived of a spiritual substance, all their
strongholds would have collapsed and been cast out of my mind. But I could not.
Still, concerning the body of this world, nature as a whole--now that I was
able to consider and compare such things more and more--I now decided that the
majority of the philosophers held the more probable views. So, in what I
thought was the method of the Academics--doubting everything and fluctuating
between all the options--I came to the conclusion that the Manicheans were to
be abandoned. For I judged, even in that period of doubt, that I could not
remain in a sect to which I preferred some of the philosophers. But I refused
to commit the cure of my fainting soul to the philosophers, because they were
without the saving name of Christ. I resolved, therefore, to become a
catechumen in the Catholic Church--which my parents had so much urged upon
me--until something certain shone forth by which I might guide my course.
Turmoil in the twenties. Monica follows Augustine to
Milan and finds him a catechumen in the Catholic Church. Both admire Ambrose
but Augustine gets no help from him on his personal problems. Ambition spurs
and Alypius and Nebridius join him in a confused quest for the happy life.
Augustine becomes engaged, dismisses his first mistress, takes another, and
continues his fruitless search for truth.
1. O Hope from my youth,[149]
where wast thou to me and where hadst thou gone away?[150]
For hadst thou not created me and differentiated me from the beasts of the
field and the birds of the air, making me wiser than they? And yet I was
wandering about in a dark and slippery way, seeking thee outside myself and
thus not finding the God of my heart. I had gone down into the depths of the
sea and had lost faith, and had despaired of ever finding the truth.
By this time my mother had come to
me, having mustered the courage of piety, following over sea and land, secure
in thee through all the perils of the journey. For in the dangers of the voyage
she comforted the sailors--to whom the inexperienced voyagers, when alarmed,
were accustomed to go for comfort--and assured them of a safe arrival because
she had been so assured by thee in a vision.
She found me in deadly peril
through my despair of ever finding the truth. But when I told her that I was
now no longer a Manichean, though not yet a Catholic Christian, she did not
leap for joy as if this were unexpected; for she had already been reassured
about that part of my misery for which she had mourned me as one dead, but also
as one who would be raised to thee. She had carried me out on the bier of her
thoughts, that thou mightest say to the widow's son, "Young man, I say
unto you, arise!"[151]
and then he would revive and begin to speak, and thou wouldst deliver him to
his mother. Therefore, her heart was not agitated with any violent exultation
when she heard that so great a part of what she daily entreated thee to do had
actually already been done--that, though I had not yet grasped the truth, I was
rescued from falsehood. Instead, she was fully confident that thou who hadst
promised the whole would give her the rest, and thus most calmly, and with a
fully confident heart, she replied to me that she believed, in Christ, that
before she died she would see me a faithful Catholic. And she said no more than
this to me. But to thee, O Fountain of mercy, she poured out still more
frequent prayers and tears that thou wouldst hasten thy aid and enlighten my
darkness, and she hurried all the more zealously to the church and hung upon
the words of Ambrose, praying for the fountain of water that springs up into
everlasting life.[152]
For she loved that man as an angel of God, since she knew that it was by him
that I had been brought thus far to that wavering state of agitation I was now
in, through which she was fully persuaded I should pass from sickness to
health, even though it would be after a still sharper convulsion which
physicians call "the crisis."
2. So also my mother brought to
certain oratories, erected in the memory of the saints, offerings of porridge,
bread, and wine--as had been her custom in Africa--and she was forbidden to do
so by the doorkeeper [ostiarius]. And as soon as she learned that it was
the bishop who had forbidden it, she acquiesced so devoutly and obediently that
I myself marveled how readily she could bring herself to turn critic of her own
customs, rather than question his prohibition. For winebibbing had not taken
possession of her spirit, nor did the love of wine stimulate her to hate the
truth, as it does too many, both male and female, who turn as sick at a hymn to
sobriety as drunkards do at a draught of water. When she had brought her basket
with the festive gifts, which she would taste first herself and give the rest
away, she would never allow herself more than one little cup of wine, diluted
according to her own temperate palate, which she would taste out of courtesy.
And, if there were many oratories of departed saints that ought to be honored in
the same way, she still carried around with her the same little cup, to be used
everywhere. This became not only very much watered but also quite tepid with
carrying it about. She would distribute it by small sips to those around, for
she sought to stimulate their devotion, not pleasure.
But as soon as she found that this
custom was forbidden by that famous preacher and most pious prelate, even to
those who would use it in moderation, lest thereby it might be an occasion of
gluttony for those who were already drunken (and also because these funereal
memorials were very much like some of the superstitious practices of the
pagans), she most willingly abstained from it. And, in place of a basket filled
with fruits of the earth, she had learned to bring to the oratories of the
martyrs a heart full of purer petitions, and to give all that she could to the
poor--so that the Communion of the Lord's body might be rightly celebrated in
those places where, after the example of his Passion, the martyrs had been
sacrificed and crowned. But yet it seems to me, O Lord my God--and my heart
thinks of it this way in thy sight--that my mother would probably not have
given way so easily to the rejection of this custom if it had been forbidden by
another, whom she did not love as she did Ambrose. For, out of her concern for
my salvation, she loved him most dearly; and he loved her truly, on account of
her faithful religious life, in which she frequented the church with good
works, "fervent in spirit."[153]
Thus he would, when he saw me, often burst forth into praise of her,
congratulating me that I had such a mother--little knowing what a son she had
in me, who was still a skeptic in all these matters and who could not conceive
that the way of life could be found out.
3. Nor had I come yet to groan in
my prayers that thou wouldst help me. My mind was wholly intent on knowledge
and eager for disputation. Ambrose himself I esteemed a happy man, as the world
counted happiness, because great personages held him in honor. Only his
celibacy appeared to me a painful burden. But what hope he cherished, what
struggles he had against the temptations that beset his high station, what solace
in adversity, and what savory joys thy bread possessed for the hidden mouth of
his heart when feeding on it, I could neither conjecture nor experience.
Nor did he know my own
frustrations, nor the pit of my danger. For I could not request of him what I wanted
as I wanted it, because I was debarred from hearing and speaking to him by
crowds of busy people to whose infirmities he devoted himself. And when he was
not engaged with them--which was never for long at a time--he was either
refreshing his body with necessary food or his mind with reading.
Now, as he read, his eyes glanced
over the pages and his heart searched out the sense, but his voice and tongue
were silent. Often when we came to his room--for no one was forbidden to enter,
nor was it his custom that the arrival of visitors should be announced to
him--we would see him thus reading to himself. After we had sat for a long time
in silence--for who would dare interrupt one so intent?--we would then depart,
realizing that he was unwilling to be distracted in the little time he could
gain for the recruiting of his mind, free from the clamor of other men's
business. Perhaps he was fearful lest, if the author he was studying should
express himself vaguely, some doubtful and attentive hearer would ask him to
expound it or discuss some of the more abstruse questions, so that he could not
get over as much material as he wished, if his time was occupied with others.
And even a truer reason for his reading to himself might have been the care for
preserving his voice, which was very easily weakened. Whatever his motive was
in so doing, it was doubtless, in such a man, a good one.
4. But actually I could find no
opportunity of putting the questions I desired to that holy oracle of thine in
his heart, unless it was a matter which could be dealt with briefly. However,
those surgings in me required that he should give me his full leisure so that I
might pour them out to him; but I never found him so. I heard him, indeed,
every Lord's Day, "rightly dividing the word of truth"[154]
among the people. And I became all the more convinced that all those knots of
crafty calumnies which those deceivers of ours had knit together against the
divine books could be unraveled.
I soon understood that the
statement that man was made after the image of Him that created him[155]
was not understood by thy spiritual sons--whom thou hadst regenerated through
the Catholic Mother[156]
through grace--as if they believed and imagined that thou wert bounded by a human
form, although what was the nature of a spiritual substance I had not the
faintest or vaguest notion. Still rejoicing, I blushed that for so many years I
had bayed, not against the Catholic faith, but against the fables of fleshly
imagination. For I had been both impious and rash in this, that I had condemned
by pronouncement what I ought to have learned by inquiry. For thou, O Most
High, and most near, most secret, yet most present, who dost not have limbs,
some of which are larger and some smaller, but who art wholly everywhere and
nowhere in space, and art not shaped by some corporeal form: thou didst create
man after thy own image and, see, he dwells in space, both head and feet.
5. Since I could not then
understand how this image of thine could subsist, I should have knocked on the
door and propounded the doubt as to how it was to be believed, and not have
insultingly opposed it as if it were actually believed. Therefore, my anxiety
as to what I could retain as certain gnawed all the more sharply into my soul,
and I felt quite ashamed because during the long time I had been deluded and
deceived by the [Manichean] promises of certainties, I had, with childish
petulance, prated of so many uncertainties as if they were certain. That they
were falsehoods became apparent to me only afterward. However, I was certain
that they were uncertain and since I had held them as certainly uncertain I had
accused thy Catholic Church with a blind contentiousness. I had not yet
discovered that it taught the truth, but I now knew that it did not teach what
I had so vehemently accused it of. In this respect, at least, I was confounded
and converted; and I rejoiced, O my God, that the one Church, the body of thy
only Son--in which the name of Christ had been sealed upon me as an infant--did
not relish these childish trifles and did not maintain in its sound doctrine
any tenet that would involve pressing thee, the Creator of all, into space,
which, however extended and immense, would still be bounded on all sides--like
the shape of a human body.
6. I was also glad that the old
Scriptures of the Law and the Prophets were laid before me to be read, not now
with an eye to what had seemed absurd in them when formerly I censured thy holy
ones for thinking thus, when they actually did not think in that way. And I
listened with delight to Ambrose, in his sermons to the people, often
recommending this text most diligently as a rule: "The letter kills, but
the spirit gives life,"[157]
while at the same time he drew aside the mystic veil and opened to view the
spiritual meaning of what seemed to teach perverse doctrine if it were taken
according to the letter. I found nothing in his teachings that offended me,
though I could not yet know for certain whether what he taught was true. For
all this time I restrained my heart from assenting to anything, fearing to fall
headlong into error. Instead, by this hanging in suspense, I was being strangled.[158]
For my desire was to be as certain of invisible things as I was that seven and
three are ten. I was not so deranged as to believe that this could not
be comprehended, but my desire was to have other things as clear as this,
whether they were physical objects, which were not present to my senses, or
spiritual objects, which I did not know how to conceive of except in physical
terms.
If I could have believed, I might
have been cured, and, with the sight of my soul cleared up, it might in some
way have been directed toward thy truth, which always abides and fails in
nothing. But, just as it happens that a man who has tried a bad physician fears
to trust himself with a good one, so it was with the health of my soul, which
could not be healed except by believing. But lest it should believe falsehoods,
it refused to be cured, resisting thy hand, who hast prepared for us the
medicines of faith and applied them to the maladies of the whole world, and
endowed them with such great efficacy.
7. Still, from this time forward, I
began to prefer the Catholic doctrine. I felt that it was with moderation and
honesty that it commanded things to be believed that were not
demonstrated--whether they could be demonstrated, but not to everyone, or
whether they could not be demonstrated at all. This was far better than the
method of the Manicheans, in which our credulity was mocked by an audacious
promise of knowledge and then many fabulous and absurd things were forced upon
believers because they were incapable of demonstration. After that, O
Lord, little by little, with a gentle and most merciful hand, drawing and
calming my heart, thou didst persuade me that, if I took into account the
multitude of things I had never seen, nor been present when they were
enacted--such as many of the events of secular history; and the numerous
reports of places and cities which I had not seen; or such as my relations with
many friends, or physicians, or with these men and those--that unless we should
believe, we should do nothing at all in this life.[159]
Finally, I was impressed with what an unalterable assurance I believed which
two people were my parents, though this was impossible for me to know otherwise
than by hearsay. By bringing all this into my consideration, thou didst
persuade me that it was not the ones who believed thy books--which with so
great authority thou hast established among nearly all nations--but those who
did not believe them who were to be blamed. Moreover, those men were not to be
listened to who would say to me, "How do you know that those Scriptures
were imparted to mankind by the Spirit of the one and most true God?" For
this was the point that was most of all to be believed, since no wranglings of
blasphemous questions such as I had read in the books of the self-contradicting
philosophers could once snatch from me the belief that thou dost
exist--although what thou art I did not know--and that to thee belongs
the governance of human affairs.
8. This much I believed, some times
more strongly than other times. But I always believed both that thou art and
that thou hast a care for us,[160]
although I was ignorant both as to what should be thought about thy substance
and as to which way led, or led back, to thee. Thus, since we are too weak by
unaided reason to find out truth, and since, because of this, we need the
authority of the Holy Writings, I had now begun to believe that thou wouldst
not, under any circumstances, have given such eminent authority to those
Scriptures throughout all lands if it had not been that through them thy will
may be believed in and that thou mightest be sought. For, as to those passages
in the Scripture which had heretofore appeared incongruous and offensive to me,
now that I had heard several of them expounded reasonably, I could see that
they were to be resolved by the mysteries of spiritual interpretation. The
authority of Scripture seemed to me all the more revered and worthy of devout
belief because, although it was visible for all to read, it reserved the full
majesty of its secret wisdom within its spiritual profundity. While it stooped
to all in the great plainness of its language and simplicity of style, it yet
required the closest attention of the most serious-minded--so that it might
receive all into its common bosom, and direct some few through its narrow
passages toward thee, yet many more than would have been the case had there not
been in it such a lofty authority, which nevertheless allured multitudes to its
bosom by its holy humility. I continued to reflect upon these things, and thou
wast with me. I sighed, and thou didst hear me. I vacillated, and thou guidedst
me. I roamed the broad way of the world, and thou didst not desert me.
9. I was still eagerly aspiring to
honors, money, and matrimony; and thou didst mock me. In pursuit of these
ambitions I endured the most bitter hardships, in which thou wast being the
more gracious the less thou wouldst allow anything that was not thee to grow
sweet to me. Look into my heart, O Lord, whose prompting it is that I should
recall all this, and confess it to thee. Now let my soul cleave to thee, now
that thou hast freed her from that fast-sticking glue of death.
How wretched she was! And thou
didst irritate her sore wound so that she might forsake all else and turn to
thee--who art above all and without whom all things would be nothing at all--so
that she should be converted and healed. How wretched I was at that time, and
how thou didst deal with me so as to make me aware of my wretchedness, I recall
from the incident of the day on which I was preparing to recite a panegyric on
the emperor. In it I was to deliver many a lie, and the lying was to be
applauded by those who knew I was lying. My heart was agitated with this sense
of guilt and it seethed with the fever of my uneasiness. For, while walking
along one of the streets of Milan, I saw a poor beggar--with what I believe was
a full belly--joking and hilarious. And I sighed and spoke to the friends
around me of the many sorrows that flowed from our madness, because in spite of
all our exertions--such as those I was then laboring in, dragging the burden of
my unhappiness under the spur of ambition, and, by dragging it, increasing it
at the same time--still and all we aimed only to attain that very happiness
which this beggar had reached before us; and there was a grim chance that we
should never attain it! For what he had obtained through a few coins, got by
his begging, I was still scheming for by many a wretched and tortuous turning--namely,
the joy of a passing felicity. He had not, indeed, gained true joy, but, at the
same time, with all my ambitions, I was seeking one still more untrue. Anyhow,
he was now joyous and I was anxious. He was free from care, and I was full of
alarms. Now, if anyone should inquire of me whether I should prefer to be merry
or anxious, I would reply, "Merry." Again, if I had been asked
whether I should prefer to be as he was or as I myself then was, I would have
chosen to be myself; though I was beset with cares and alarms. But would not
this have been a false choice? Was the contrast valid? Actually, I ought not to
prefer myself to him because I happened to be more learned than he was; for I
got no great pleasure from my learning, but sought, rather, to please men by
its exhibition--and this not to instruct, but only to please. Thus thou didst
break my bones with the rod of thy correction.
10. Let my soul take its leave of
those who say: "It makes a difference as to the object from which a man
derives his joy. The beggar rejoiced in drunkenness; you longed to rejoice in
glory." What glory, O Lord? The kind that is not in thee, for, just as his
was no true joy, so was mine no true glory; but it turned my head all the more.
He would get over his drunkenness that same night, but I had slept with mine
many a night and risen again with it, and was to sleep again and rise again
with it, I know not how many times. It does indeed make a difference as to the
object from which a man's joy is gained. I know this is so, and I know that the
joy of a faithful hope is incomparably beyond such vanity. Yet, at the same
time, this beggar was beyond me, for he truly was the happier man--not only
because he was thoroughly steeped in his mirth while I was torn to pieces with
my cares, but because he had gotten his wine by giving good wishes to the
passers-by while I was following after the ambition of my pride by lying. Much
to this effect I said to my good companions, and I saw how readily they reacted
pretty much as I did. Thus I found that it went ill with me; and I fretted, and
doubled that very ill. And if any prosperity smiled upon me, I loathed to seize
it, for almost before I could grasp it, it would fly away.
11. Those of us who were living
like friends together used to bemoan our lot in our common talk; but I
discussed it with Alypius and Nebridius more especially and in very familiar
terms. Alypius had been born in the same town as I; his parents were of the
highest rank there, but he was a bit younger than I. He had studied under me
when I first taught in our town, and then afterward at Carthage. He esteemed me
highly because I appeared to him good and learned, and I esteemed him for his
inborn love of virtue, which was uncommonly marked in a man so young. But in the
whirlpool of Carthaginian fashion--where frivolous spectacles are hotly
followed--he had been inveigled into the madness of the gladiatorial games.
While he was miserably tossed about in this fad, I was teaching rhetoric there
in a public school. At that time he was not attending my classes because of
some ill feeling that had arisen between me and his father. I then came to
discover how fatally he doted upon the circus, and I was deeply grieved, for he
seemed likely to cast away his very great promise--if, indeed, he had not
already done so. Yet I had no means of advising him, or any way of reclaiming
him through restraint, either by the kindness of a friend or by the authority
of a teacher. For I imagined that his feelings toward me were the same as his
father's. But this turned out not to be the case. Indeed, disregarding his
father's will in the matter, he began to be friendly and to visit my lecture
room, to listen for a while and then depart.
12. But it slipped my memory to try
to deal with his problem, to prevent him from ruining his excellent mind in his
blind and headstrong passion for frivolous sport. But thou, O Lord, who holdest
the helm of all that thou hast created,[161]
thou hadst not forgotten him who was one day to be numbered among thy sons, a
chief minister of thy sacrament.[162]
And in order that his amendment might plainly be attributed to thee, thou
broughtest it about through me while I knew nothing of it.
One day, when I was sitting in my
accustomed place with my scholars before me, he came in, greeted me, sat
himself down, and fixed his attention on the subject I was then discussing. It
so happened that I had a passage in hand and, while I was interpreting it, a
simile occurred to me, taken from the gladiatorial games. It struck me as
relevant to make more pleasant and plain the point I wanted to convey by adding
a biting gibe at those whom that madness had enthralled. Thou knowest, O our
God, that I had no thought at that time of curing Alypius of that plague. But
he took it to himself and thought that I would not have said it but for his
sake. And what any other man would have taken as an occasion of offense against
me, this worthy young man took as a reason for being offended at himself, and
for loving me the more fervently. Thou hast said it long ago and written in thy
Book, "Rebuke a wise man, and he will love you."[163]
Now I had not rebuked him; but thou who canst make use of everything, both
witting and unwitting, and in the order which thou thyself knowest to be
best--and that order is right--thou madest my heart and tongue into burning
coals with which thou mightest cauterize and cure the hopeful mind thus
languishing. Let him be silent in thy praise who does not meditate on thy
mercy, which rises up in my inmost parts to confess to thee. For after that
speech Alypius rushed up out of that deep pit into which he had willfully
plunged and in which he had been blinded by its miserable pleasures. And he
roused his mind with a resolve to moderation. When he had done this, all the
filth of the gladiatorial pleasures dropped away from him, and he went to them
no more. Then he also prevailed upon his reluctant father to let him be my
pupil. And, at the son's urging, the father at last consented. Thus Alypius began
again to hear my lectures and became involved with me in the same superstition,
loving in the Manicheans that outward display of ascetic discipline which he
believed was true and unfeigned. It was, however, a senseless and seducing
continence, which ensnared precious souls who were not able as yet to reach the
height of true virtue, and who were easily beguiled with the veneer of what was
only a shadowy and feigned virtue.
13. He had gone on to Rome before
me to study law--which was the worldly way which his parents were forever
urging him to pursue--and there he was carried away again with an incredible
passion for the gladiatorial shows. For, although he had been utterly opposed
to such spectacles and detested them, one day he met by chance a company of his
acquaintances and fellow students returning from dinner; and, with a friendly
violence, they drew him, resisting and objecting vehemently, into the
amphitheater, on a day of those cruel and murderous shows. He protested to
them: "Though you drag my body to that place and set me down there, you
cannot force me to give my mind or lend my eyes to these shows. Thus I will be
absent while present, and so overcome both you and them." When they heard
this, they dragged him on in, probably interested to see whether he could do as
he said. When they got to the arena, and had taken what seats they could get,
the whole place became a tumult of inhuman frenzy. But Alypius kept his eyes
closed and forbade his mind to roam abroad after such wickedness. Would that he
had shut his ears also! For when one of the combatants fell in the fight, a
mighty cry from the whole audience stirred him so strongly that, overcome by
curiosity and still prepared (as he thought) to despise and rise superior to it
no matter what it was, he opened his eyes and was struck with a deeper wound in
his soul than the victim whom he desired to see had been in his body. Thus he
fell more miserably than the one whose fall had raised that mighty clamor which
had entered through his ears and unlocked his eyes to make way for the wounding
and beating down of his soul, which was more audacious than truly valiant--also
it was weaker because it presumed on its own strength when it ought to have
depended on Thee. For, as soon as he saw the blood, he drank in with it a
savage temper, and he did not turn away, but fixed his eyes on the bloody
pastime, unwittingly drinking in the madness--delighted with the wicked contest
and drunk with blood lust. He was now no longer the same man who came in, but
was one of the mob he came into, a true companion of those who had brought him
thither. Why need I say more? He looked, he shouted, he was excited, and he
took away with him the madness that would stimulate him to come again: not only
with those who first enticed him, but even without them; indeed, dragging in
others besides. And yet from all this, with a most powerful and most merciful
hand, thou didst pluck him and taught him not to rest his confidence in himself
but in thee--but not till long after.
14. But this was all being stored
up in his memory as medicine for the future. So also was that other incident
when he was still studying under me at Carthage and was meditating at noonday
in the market place on what he had to recite--as scholars usually have to do
for practice--and thou didst allow him to be arrested by the police officers in
the market place as a thief. I believe, O my God, that thou didst allow this
for no other reason than that this man who was in the future to prove so great
should now begin to learn that, in making just decisions, a man should not
readily be condemned by other men with reckless credulity.
For as he was walking up and down
alone before the judgment seat with his tablets and pen, lo, a young
man--another one of the scholars, who was the real thief--secretly brought a
hatchet and, without Alypius seeing him, got in as far as the leaden bars which
protected the silversmith shop and began to hack away at the lead gratings. But
when the noise of the hatchet was heard the silversmiths below began to call to
each other in whispers and sent men to arrest whomsoever they should find. The
thief heard their voices and ran away, leaving his hatchet because he was
afraid to be caught with it. Now Alypius, who had not seen him come in, got a
glimpse of him as he went out and noticed that he went off in great haste.
Being curious to know the reasons, he went up to the place, where he found the
hatchet, and stood wondering and pondering when, behold, those that were sent
caught him alone, holding the hatchet which had made the noise which had
startled them and brought them there. They seized him and dragged him away,
gathering the tenants of the market place about them and boasting that they had
caught a notorious thief. Thereupon he was led away to appear before the judge.
15. But this is as far as his
lesson was to go. For immediately, O Lord, thou didst come to the rescue of his
innocence, of which thou wast the sole witness. As he was being led off to
prison or punishment, they were met by the master builder who had charge of the
public buildings. The captors were especially glad to meet him because he had
more than once suspected them of stealing the goods that had been lost out of
the market place. Now, at last, they thought they could convince him who it was
that had committed the thefts. But the custodian had often met Alypius at the
house of a certain senator, whose receptions he used to attend. He recognized
him at once and, taking his hand, led him apart from the throng, inquired the
cause of all the trouble, and learned what had occurred. He then commanded all
the rabble still around--and very uproarious and full of threatenings they
were--to come along with him, and they came to the house of the young man who
had committed the deed. There, before the door, was a slave boy so young that
he was not restrained from telling the whole story by fear of harming his
master. And he had followed his master to the market place. Alypius recognized
him, and whispered to the architect, who showed the boy the hatchet and asked
whose it was. "Ours," he answered directly. And, being further
questioned, he disclosed the whole affair. Thus the guilt was shifted to that
household and the rabble, who had begun to triumph over Alypius, were shamed.
And so he went away home, this man who was to be the future steward of thy Word
and judge of so many causes in thy Church--a wiser and more experienced man.
16. I found him at Rome, and he was
bound to me with the strongest possible ties, and he went with me to Milan, in
order that he might not be separated from me, and also that he might obtain
some law practice, for which he had qualified with a view to pleasing his
parents more than himself. He had already sat three times as assessor, showing
an integrity that seemed strange to many others, though he thought them strange
who could prefer gold to integrity. His character had also been tested, not
only by the bait of covetousness, but by the spur of fear. At Rome he was
assessor to the secretary of the Italian Treasury. There was at that time a
very powerful senator to whose favors many were indebted, and of whom many
stood in fear. In his usual highhanded way he demanded to have a favor granted
him that was forbidden by the laws. This Alypius resisted. A bribe was
promised, but he scorned it with all his heart. Threats were employed, but he
trampled them underfoot--so that all men marveled at so rare a spirit, which
neither coveted the friendship nor feared the enmity of a man at once so powerful
and so widely known for his great resources of helping his friends and doing
harm to his enemies. Even the official whose counselor Alypius was--although he
was unwilling that the favor should be granted--would not openly refuse the
request, but passed the responsibility on to Alypius, alleging that he would
not permit him to give his assent. And the truth was that even if the judge had
agreed, Alypius would have simply left the court.
There was one matter, however,
which appealed to his love of learning, in which he was very nearly led astray.
He found out that he might have books copied for himself at praetorian rates
[i.e., at public expense]. But his sense of justice prevailed, and he changed
his mind for the better, thinking that the rule that forbade him was still more
profitable than the privilege that his office would have allowed him. These are
little things, but "he that is faithful in a little matter is faithful
also in a great one."[164]
Nor can that possibly be void which was uttered by the mouth of Thy truth:
"If, therefore, you have not been faithful in the unrighteous mammon, who
will commit to your trust the true riches? And if you have not been faithful in
that which is another man's, who shall give you that which is your own?"[165]
Such a man was Alypius, who clung to me at that time and who wavered in his
purpose, just as I did, as to what course of life to follow.
17. Nebridius also had come to
Milan for no other reason than that he might live with me in a most ardent
search after truth and wisdom. He had left his native place near Carthage--and
Carthage itself, where he usually lived--leaving behind his fine family estate,
his house, and his mother, who would not follow him. Like me, he sighed; like
me, he wavered; an ardent seeker after the true life and a most acute analyst
of the most abstruse questions. So there were three begging mouths, sighing out
their wants one to the other, and waiting upon thee, that thou mightest give
them their meat in due season.[166]
And in all the vexations with which thy mercy followed our worldly pursuits, we
sought for the reason why we suffered so--and all was darkness! We turned away
groaning and exclaiming, "How long shall these things be?" And this
we often asked, yet for all our asking we did not relinquish them; for as yet
we had not discovered anything certain which, when we gave those others up, we
might grasp in their stead.
18. And I especially puzzled and
wondered when I remembered how long a time had passed since my nineteenth year,
in which I had first fallen in love with wisdom and had determined as soon as I
could find her to abandon the empty hopes and mad delusions of vain desires.
Behold, I was now getting close to thirty, still stuck fast in the same mire,
still greedy of enjoying present goods which fly away and distract me; and I
was still saying, "Tomorrow I shall discover it; behold, it will become
plain, and I shall see it; behold, Faustus will come and explain
everything." Or I would say[167]:"O
you mighty Academics, is there no certainty that man can grasp for the guidance
of his life? No, let us search the more diligently, and let us not despair. See,
the things in the Church's books that appeared so absurd to us before do not
appear so now, and may be otherwise and honestly interpreted. I will set my
feet upon that step where, as a child, my parents placed me, until the clear
truth is discovered. But where and when shall it be sought? Ambrose has no
leisure--we have no leisure to read. Where are we to find the books? How or
where could I get hold of them? From whom could I borrow them? Let me set a
schedule for my days and set apart certain hours for the health of the soul. A
great hope has risen up in us, because the Catholic faith does not teach what
we thought it did, and vainly accused it of. Its teachers hold it as an
abomination to believe that God is limited by the form of a human body. And do
I doubt that I should `knock' in order for the rest also to be `opened' unto
me? My pupils take up the morning hours; what am I doing with the rest of the
day? Why not do this? But, then, when am I to visit my influential friends,
whose favors I need? When am I to prepare the orations that I sell to the
class? When would I get some recreation and relax my mind from the strain of
work?
19. "Perish everything and let
us dismiss these idle triflings. Let me devote myself solely to the search for
truth. This life is unhappy, death uncertain. If it comes upon me suddenly, in
what state shall I go hence and where shall I learn what here I have neglected?
Should I not indeed suffer the punishment of my negligence here? But suppose
death cuts off and finishes all care and feeling. This too is a question that
calls for inquiry. God forbid that it should be so. It is not without reason,
it is not in vain, that the stately authority of the Christian faith has spread
over the entire world, and God would never have done such great things for us
if the life of the soul perished with the death of the body. Why, therefore, do
I delay in abandoning my hopes of this world and giving myself wholly to seek
after God and the blessed life?
"But wait a moment. This life
also is pleasant, and it has a sweetness of its own, not at all negligible. We
must not abandon it lightly, for it would be shameful to lapse back into it
again. See now, it is important to gain some post of honor. And what more
should I desire? I have crowds of influential friends, if nothing else; and, if
I push my claims, a governorship may be offered me, and a wife with some money,
so that she would not be an added expense. This would be the height of my
desire. Many men, who are great and worthy of imitation, have combined the
pursuit of wisdom with a marriage life."
20. While I talked about these
things, and the winds of opinions veered about and tossed my heart hither and
thither, time was slipping away. I delayed my conversion to the Lord; I
postponed from day to day the life in thee, but I could not postpone the daily
death in myself. I was enamored of a happy life, but I still feared to seek it
in its own abode, and so I fled from it while I sought it. I thought I should
be miserable if I were deprived of the embraces of a woman, and I never gave a
thought to the medicine that thy mercy has provided for the healing of that
infirmity, for I had never tried it. As for continence, I imagined that it
depended on one's own strength, though I found no such strength in myself, for
in my folly I knew not what is written, "None can be continent unless thou
dost grant it."[168]
Certainly thou wouldst have given it, if I had beseeched thy ears with
heartfelt groaning, and if I had cast my care upon thee with firm faith.
21. Actually, it was Alypius who
prevented me from marrying, urging that if I did so it would not be possible
for us to live together and to have as much undistracted leisure in the love of
wisdom as we had long desired. For he himself was so chaste that it was
wonderful, all the more because in his early youth he had entered upon the path
of promiscuity, but had not continued in it. Instead, feeling sorrow and
disgust at it, he had lived from that time down to the present most
continently. I quoted against him the examples of men who had been married and
still lovers of wisdom, who had pleased God and had been loyal and affectionate
to their friends. I fell far short of them in greatness of soul, and,
enthralled with the disease of my carnality and its deadly sweetness, I dragged
my chain along, fearing to be loosed of it. Thus I rejected the words of him
who counseled me wisely, as if the hand that would have loosed the chain only
hurt my wound. Moreover, the serpent spoke to Alypius himself by me, weaving
and lying in his path, by my tongue to catch him with pleasant snares in which
his honorable and free feet might be entangled.
22. For he wondered that I, for
whom he had such a great esteem, should be stuck so fast in the gluepot of
pleasure as to maintain, whenever we discussed the subject, that I could not
possibly live a celibate life. And when I urged in my defense against his
accusing questions that the hasty and stolen delight, which he had tasted and
now hardly remembered, and therefore too easily disparaged, was not to be
compared with a settled acquaintance with it; and that, if to this stable
acquaintance were added the honorable name of marriage, he would not then be
astonished at my inability to give it up--when I spoke thus, then he also began
to wish to be married, not because he was overcome by the lust for such
pleasures, but out of curiosity. For, he said, he longed to know what that could
be without which my life, which he thought was so happy, seemed to me to be no
life at all, but a punishment. For he who wore no chain was amazed at my
slavery, and his amazement awoke the desire for experience, and from that he
would have gone on to the experiment itself, and then perhaps he would have
fallen into the very slavery that amazed him in me, since he was ready to enter
into "a covenant with death,"[169]
for "he that loves danger shall fall into it."[170]
Now, the question of conjugal honor
in the ordering of a good married life and the bringing up of children
interested us but slightly. What afflicted me most and what had made me already
a slave to it was the habit of satisfying an insatiable lust; but Alypius was
about to be enslaved by a merely curious wonder. This is the state we were in
until thou, O Most High, who never forsakest our lowliness, didst take pity on
our misery and didst come to our rescue in wonderful and secret ways.
23. Active efforts were made to get
me a wife. I wooed; I was engaged; and my mother took the greatest pains in the
matter. For her hope was that, when I was once married, I might be washed clean
in health-giving baptism for which I was being daily prepared, as she joyfully
saw, taking note that her desires and promises were being fulfilled in my
faith. Yet, when, at my request and her own impulse, she called upon thee daily
with strong, heartfelt cries, that thou wouldst, by a vision, disclose unto her
a leading about my future marriage, thou wouldst not. She did, indeed, see
certain vain and fantastic things, such as are conjured up by the strong
preoccupation of the human spirit, and these she supposed had some reference to
me. And she told me about them, but not with the confidence she usually had
when thou hadst shown her anything. For she always said that she could
distinguish, by a certain feeling impossible to describe, between thy
revelations and the dreams of her own soul. Yet the matter was pressed forward,
and proposals were made for a girl who was as yet some two years too young to
marry.[171]
And because she pleased me, I agreed to wait for her.
24. Many in my band of friends,
consulting about and abhorring the turbulent vexations of human life, had often
considered and were now almost determined to undertake a peaceful life, away
from the turmoil of men. This we thought could be obtained by bringing together
what we severally owned and thus making of it a common household, so that in
the sincerity of our friendship nothing should belong more to one than to the
other; but all were to have one purse and the whole was to belong to each and
to all. We thought that this group might consist of ten persons, some of whom
were very rich--especially Romanianus, my fellow townsman, an intimate friend
from childhood days. He had been brought up to the court on grave business
matters and he was the most earnest of us all about the project and his voice
was of great weight in commending it because his estate was far more ample than
that of the others. We had resolved, also, that each year two of us should be
managers and provide all that was needful, while the rest were left
undisturbed. But when we began to reflect whether this would be permitted by
our wives, which some of us had already and others hoped to have, the whole
plan, so excellently framed, collapsed in our hands and was utterly wrecked and
cast aside. From this we fell again into sighs and groans, and our steps
followed the broad and beaten ways of the world; for many thoughts were in our
hearts, but "Thy counsel standeth fast forever."[172]
In thy counsel thou didst mock ours, and didst prepare thy own plan, for it was
thy purpose "to give us meat in due season, to open thy hand, and to fill
our souls with blessing."[173]
25. Meanwhile my sins were being
multiplied. My mistress was torn from my side as an impediment to my marriage,
and my heart which clung to her was torn and wounded till it bled. And she went
back to Africa, vowing to thee never to know any other man and leaving with me
my natural son by her. But I, unhappy as I was, and weaker than a woman, could
not bear the delay of the two years that should elapse before I could obtain
the bride I sought. And so, since I was not a lover of wedlock so much as a
slave of lust, I procured another mistress--not a wife, of course. Thus in
bondage to a lasting habit, the disease of my soul might be nursed up and kept
in its vigor or even increased until it reached the realm of matrimony. Nor
indeed was the wound healed that had been caused by cutting away my former
mistress; only it ceased to burn and throb, and began to fester, and was more
dangerous because it was less painful.
26. Thine be the praise; unto thee
be the glory, O Fountain of mercies. I became more wretched and thou didst come
nearer. Thy right hand was ever ready to pluck me out of the mire and to
cleanse me, but I did not know it. Nor did anything call me back from a still
deeper plunge into carnal pleasure except the fear of death and of thy future
judgment, which, amid all the waverings of my opinions, never faded from my
breast. And I discussed with my friends, Alypius and Nebridius, the nature of
good and evil, maintaining that, in my judgment, Epicurus would have carried
off the palm if I had not believed what Epicurus would not believe: that after
death there remains a life for the soul, and places of recompense. And I
demanded of them: "Suppose we are immortal and live in the enjoyment of
perpetual bodily pleasure, and that without any fear of losing it--why, then,
should we not be happy, or why should we search for anything else?" I did
not know that this was in fact the root of my misery: that I was so fallen and
blinded that I could not discern the light of virtue and of beauty which must
be embraced for its own sake, which the eye of flesh cannot see, and only the
inner vision can see. Nor did I, alas, consider the reason why I found delight
in discussing these very perplexities, shameful as they were, with my friends.
For I could not be happy without friends, even according to the notions of
happiness I had then, and no matter how rich the store of my carnal pleasures
might be. Yet of a truth I loved my friends for their own sakes, and felt that
they in turn loved me for my own sake.
O crooked ways! Woe to the
audacious soul which hoped that by forsaking thee it would find some better
thing! It tossed and turned, upon back and side and belly--but the bed is hard,
and thou alone givest it rest.[174]
And lo, thou art near, and thou deliverest us from our wretched wanderings and
establishest us in thy way, and thou comfortest us and sayest, "Run, I
will carry you; yea, I will lead you home and then I will set you free."[175]
The conversion to Neoplatonism. Augustine traces his
growing disenchantment with the Manichean conceptions of God and evil and the
dawning understanding of God's incorruptibility. But his thought is still bound
by his materialistic notions of reality. He rejects astrology and turns to the
study of Neoplatonism. There follows an analysis of the differences between
Platonism and Christianity and a remarkable account of his appropriation of
Plotinian wisdom and his experience of a Plotinian ecstasy. From this, he comes
finally to the diligent study of the Bible, especially the writings of the
apostle Paul. His pilgrimage is drawing toward its goal, as he begins to know Jesus
Christ and to be drawn to him in hesitant faith.
1. Dead now was that evil and
shameful youth of mine, and I was passing into full manhood.[176]
As I increased in years, the worse was my vanity. For I could not conceive of
any substance but the sort I could see with my own eyes. I no longer thought of
thee, O God, by the analogy of a human body. Ever since I inclined my ear to
philosophy I had avoided this error--and the truth on this point I rejoiced to
find in the faith of our spiritual mother, thy Catholic Church. Yet I could not
see how else to conceive thee. And I, a man--and such a man!-sought to conceive
thee, the sovereign and only true God. In my inmost heart, I believed that thou
art incorruptible and inviolable and unchangeable, because--though I knew not
how or why--I could still see plainly and without doubt that the corruptible is
inferior to the incorruptible, the inviolable obviously superior to its
opposite, and the unchangeable better than the changeable.
My heart cried out violently
against all fantasms,[177]
and with this one clear certainty I endeavored to brush away the swarm of
unclean flies that swarmed around the eyes of my mind. But behold they were
scarcely scattered before they gathered again, buzzed against my face, and
beclouded my vision. I no longer thought of God in the analogy of a human body,
yet I was constrained to conceive thee to be some kind of body in space, either
infused into the world, or infinitely diffused beyond the world--and this was
the incorruptible, inviolable, unchangeable substance, which I thought was
better than the corruptible, the violable, and the changeable.[178]
For whatever I conceived to be deprived of the dimensions of space appeared to
me to be nothing, absolutely nothing; not even a void, for if a body is taken
out of space, or if space is emptied of all its contents (of earth, water, air,
or heaven), yet it remains an empty space--a spacious nothing, as it were.
2. Being thus gross-hearted and not
clear even to myself, I then held that whatever had neither length nor breadth
nor density nor solidity, and did not or could not receive such dimensions, was
absolutely nothing. For at that time my mind dwelt only with ideas, which
resembled the forms with which my eyes are still familiar, nor could I see that
the act of thought, by which I formed those ideas, was itself immaterial, and
yet it could not have formed them if it were not itself a measurable entity.
So also I thought about thee, O
Life of my life, as stretched out through infinite space, interpenetrating the
whole mass of the world, reaching out beyond in all directions, to immensity
without end; so that the earth should have thee, the heaven have thee, all
things have thee, and all of them be limited in thee, while thou art placed
nowhere at all. As the body of the air above the earth does not bar the passage
of the light of the sun, so that the light penetrates it, not by bursting nor
dividing, but filling it entirely, so I imagined that the body of heaven and
air and sea, and even of the earth, was all open to thee and, in all its
greatest parts as well as the smallest, was ready to receive thy presence by a
secret inspiration which, from within or without all, orders all things thou
hast created. This was my conjecture, because I was unable to think of anything
else; yet it was untrue. For in this way a greater part of the earth would
contain a greater part of thee; a smaller part, a smaller fraction of thee. All
things would be full of thee in such a sense that there would be more of thee
in an elephant than in a sparrow, because one is larger than the other and
fills a larger space. And this would make the portions of thyself present in
the several portions of the world in fragments, great to the great, small to
the small. But thou art not such a one. But as yet thou hadst not enlightened
my darkness.
3. But it was not sufficient for
me, O Lord, to be able to oppose those deceived deceivers and those dumb
orators--dumb because thy Word did not sound forth from them--to oppose them
with the answer which, in the old Carthaginian days, Nebridius used to
propound, shaking all of us who heard it: "What could this imaginary
people of darkness, which the Manicheans usually set up as an army opposed to
thee, have done to thee if thou hadst declined the combat?" If they
replied that it could have hurt thee, they would then have made thee violable
and corruptible. If, on the other hand, the dark could have done thee no harm,
then there was no cause for any battle at all; there was less cause for a
battle in which a part of thee, one of thy members, a child of thy own
substance, should be mixed up with opposing powers, not of thy creation; and
should be corrupted and deteriorated and changed by them from happiness into
misery, so that it could not be delivered and cleansed without thy help. This
offspring of thy substance was supposed to be the human soul to which thy
Word--free, pure, and entire--could bring help when it was being enslaved,
contaminated, and corrupted. But on their hypothesis that Word was itself
corruptible because it is one and the same substance as the soul.
And therefore if they admitted that
thy nature--whatsoever thou art--is incorruptible, then all these assertions of
theirs are false and should be rejected with horror. But if thy substance is
corruptible, then this is self-evidently false and should be abhorred at first
utterance. This line of argument, then, was enough against those deceivers who
ought to be cast forth from a surfeited stomach--for out of this dilemma they
could find no way of escape without dreadful sacrilege of mind and tongue, when
they think and speak such things about thee.
4. But as yet, although I said and
was firmly persuaded that thou our Lord, the true God, who madest not only our
souls but our bodies as well--and not only our souls and bodies but all
creatures and all things--wast free from stain and alteration and in no way
mutable, yet I could not readily and clearly understand what was the cause of
evil. Whatever it was, I realized that the question must be so analyzed as not
to constrain me by any answer to believe that the immutable God was mutable,
lest I should myself become the thing that I was seeking out. And so I pursued
the search with a quiet mind, now in a confident feeling that what had been
said by the Manicheans--and I shrank from them with my whole heart--could not
be true. I now realized that when they asked what was the origin of evil their
answer was dictated by a wicked pride, which would rather affirm that thy
nature is capable of suffering evil than that their own nature is capable of
doing it.
5. And I directed my attention to
understand what I now was told, that free will is the cause of our doing evil
and that thy just judgment is the cause of our having to suffer from its
consequences. But I could not see this clearly. So then, trying to draw the eye
of my mind up out of that pit, I was plunged back into it again, and trying
often was just as often plunged back down. But one thing lifted me up toward
thy light: it was that I had come to know that I had a will as certainly as I
knew that I had life. When, therefore, I willed or was unwilling to do
something, I was utterly certain that it was none but myself who willed or was
unwilling--and immediately I realized that there was the cause of my sin. I
could see that what I did against my will I suffered rather than did; and I did
not regard such actions as faults, but rather as punishments in which I might
quickly confess that I was not unjustly punished, since I believed thee to be
most just. Who was it that put this in me, and implanted in me the root of
bitterness, in spite of the fact that I was altogether the handiwork of my most
sweet God? If the devil is to blame, who made the devil himself? And if he was
a good angel who by his own wicked will became the devil, how did there happen
to be in him that wicked will by which he became a devil, since a good Creator
made him wholly a good angel? By these reflections was I again cast down and
stultified. Yet I was not plunged into that hell of error--where no man
confesses to thee--where I thought that thou didst suffer evil, rather than
that men do it.
6. For in my struggle to solve the
rest of my difficulties, I now assumed henceforth as settled truth that the
incorruptible must be superior to the corruptible, and I did acknowledge that
thou, whatever thou art, art incorruptible. For there never yet was, nor will
be, a soul able to conceive of anything better than thee, who art the highest
and best good.[179]
And since most truly and certainly the incorruptible is to be placed above the
corruptible--as I now admit it--it followed that I could rise in my thoughts to
something better than my God, if thou wert not incorruptible. When, therefore,
I saw that the incorruptible was to be preferred to the corruptible, I saw then
where I ought to seek thee, and where I should look for the source of evil:
that is, the corruption by which thy substance can in no way be profaned. For
it is obvious that corruption in no way injures our God, by no inclination, by
no necessity, by no unforeseen chance--because he is our God, and what he wills
is good, and he himself is that good. But to be corrupted is not good. Nor art
thou compelled to do anything against thy will, since thy will is not greater
than thy power. But it would have to be greater if thou thyself wert greater
than thyself--for the will and power of God are God himself. And what can take
thee by surprise, since thou knowest all, and there is no sort of nature but
thou knowest it? And what more should we say about why that substance which God
is cannot be corrupted; because if this were so it could not be God?
7. And I kept seeking for an answer
to the question, Whence is evil? And I sought it in an evil way, and I did not
see the evil in my very search. I marshaled before the sight of my spirit all
creation: all that we see of earth and sea and air and stars and trees and
animals; and all that we do not see, the firmament of the sky above and all the
angels and all spiritual things, for my imagination arranged these also, as if
they were bodies, in this place or that. And I pictured to myself thy creation
as one vast mass, composed of various kinds of bodies--some of which were
actually bodies, some of those which I imagined spirits were like. I pictured
this mass as vast--of course not in its full dimensions, for these I could not
know--but as large as I could possibly think, still only finite on every side.
But thou, O Lord, I imagined as environing the mass on every side and
penetrating it, still infinite in every direction--as if there were a sea
everywhere, and everywhere through measureless space nothing but an infinite
sea; and it contained within itself some sort of sponge, huge but still finite,
so that the sponge would in all its parts be filled from the immeasurable sea.[180]
Thus I conceived thy creation
itself to be finite, and filled by thee, the infinite. And I said, "Behold
God, and behold what God hath created!" God is good, yea, most mightily
and incomparably better than all his works. But yet he who is good has created
them good; behold how he encircles and fills them. Where, then, is evil, and
whence does it come and how has it crept in? What is its root and what its
seed? Has it no being at all? Why, then, do we fear and shun what has no being?
Or if we fear it needlessly, then surely that fear is evil by which the heart
is unnecessarily stabbed and tortured--and indeed a greater evil since we have
nothing real to fear, and yet do fear. Therefore, either that is evil which we
fear, or the act of fearing is in itself evil. But, then, whence does it come,
since God who is good has made all these things good? Indeed, he is the
greatest and chiefest Good, and hath created these lesser goods; but both
Creator and created are all good. Whence, then, is evil? Or, again, was there
some evil matter out of which he made and formed and ordered it, but left
something in his creation that he did not convert into good? But why should
this be? Was he powerless to change the whole lump so that no evil would remain
in it, if he is the Omnipotent? Finally, why would he make anything at all out
of such stuff? Why did he not, rather, annihilate it by his same almighty
power? Could evil exist contrary to his will? And if it were from eternity, why
did he permit it to be nonexistent for unmeasured intervals of time in the
past, and why, then, was he pleased to make something out of it after so long a
time? Or, if he wished now all of a sudden to create something, would not an
almighty being have chosen to annihilate this evil matter and live by
himself--the perfect, true, sovereign, and infinite Good? Or, if it were not
good that he who was good should not also be the framer and creator of what was
good, then why was that evil matter not removed and brought to nothing, so that
he might form good matter, out of which he might then create all things? For he
would not be omnipotent if he were not able to create something good without
being assisted by that matter which had not been created by himself.
Such perplexities I revolved in my
wretched breast, overwhelmed with gnawing cares lest I die before I discovered
the truth. And still the faith of thy Christ, our Lord and Saviour, as it was
taught me by the Catholic Church, stuck fast in my heart. As yet it was
unformed on many points and diverged from the rule of right doctrine, but my
mind did not utterly lose it, and every day drank in more and more of it.
8. By now I had also repudiated the
lying divinations and impious absurdities of the astrologers. Let thy mercies,
out of the depth of my soul, confess this to thee also, O my God. For thou,
thou only (for who else is it who calls us back from the death of all errors
except the Life which does not know how to die and the Wisdom which gives light
to minds that need it, although it itself has no need of light--by which the
whole universe is governed, even to the fluttering leaves of the trees?)--thou
alone providedst also for my obstinacy with which I struggled against
Vindicianus, a sagacious old man, and Nebridius, that remarkably talented young
man. The former declared vehemently and the latter frequently--though with some
reservation--that no art existed by which we foresee future things. But men's
surmises have oftentimes the help of chance, and out of many things which they
foretold some came to pass unawares to the predictors, who lighted on the truth
by making so many guesses.
And thou also providedst a friend
for me, who was not a negligent consulter of the astrologers even though he was
not thoroughly skilled in the art either--as I said, one who consulted them out
of curiosity. He knew a good, deal about it, which, he said, he had heard from
his father, and he never realized how far his ideas would help to overthrow my
estimation of that art. His name was Firminus and he had received a liberal
education and was a cultivated rhetorician. It so happened that he consulted
me, as one very dear to him, as to what I thought about some affairs of his in
which his worldly hopes had risen, viewed in the light of his so-called
horoscope. Although I had now begun to learn in this matter toward Nebridius'
opinion, I did not quite decline to speculate about the matter or to tell him
what thoughts still came into my irresolute mind, although I did add that I was
almost persuaded now that these were but empty and ridiculous follies. He then
told me that his father had been very much interested in such books, and that
he had a friend who was as much interested in them as he was himself. They, in combined
study and consultation, fanned the flame of their affection for this folly,
going so far as to observe the moment when the dumb animals which belonged to
their household gave birth to young, and then observed the position of the
heavens with regard to them, so as to gather fresh evidence for this so-called
art. Moreover, he reported that his father had told him that, at the same time
his mother was about to give birth to him [Firminus], a female slave of a
friend of his father's was also pregnant. This could not be hidden from her
master, who kept records with the most diligent exactness of the birth dates
even of his dogs. And so it happened to pass that--under the most careful
observations, one for his wife and the other for his servant, with exact
calculations of the days, hours, and minutes--both women were delivered at the
same moment, so that both were compelled to cast the selfsame horoscope, down
to the minute: the one for his son, the other for his young slave. For as soon
as the women began to be in labor, they each sent word to the other as to what
was happening in their respective houses and had messengers ready to dispatch
to one another as soon as they had information of the actual birth--and each,
of course, knew instantly the exact time. It turned out, Firminus said, that
the messengers from the respective houses met one another at a point
equidistant from either house, so that neither of them could discern any
difference either in the position of the stars or any other of the most minute
points. And yet Firminus, born in a high estate in his parents' house, ran his
course through the prosperous paths of this world, was increased in wealth, and
elevated to honors. At the same time, the slave, the yoke of his condition
being still unrelaxed, continued to serve his masters as Firminus, who knew
him, was able to report.
9. Upon hearing and believing these
things related by so reliable a person all my resistance melted away. First, I
endeavored to reclaim Firminus himself from his superstition by telling him
that after inspecting his horoscope, I ought, if I could foretell truly, to
have seen in it parents eminent among their neighbors, a noble family in its
own city, a good birth, a proper education, and liberal learning. But if that
servant had consulted me with the same horoscope, since he had the same one, I
ought again to tell him likewise truly that I saw in it the lowliness of his
origin, the abjectness of his condition, and everything else different and
contrary to the former prediction. If, then, by casting up the same horoscopes
I should, in order to speak the truth, make contrary analyses, or else speak
falsely if I made identical readings, then surely it followed that whatever was
truly foretold by the analysis of the horoscopes was not by art, but by chance.
And whatever was said falsely was not from incompetence in the art, but from
the error of chance.
10. An opening being thus made in
my darkness, I began to consider other implications involved here. Suppose that
one of the fools--who followed such an occupation and whom I longed to assail,
and to reduce to confusion--should urge against me that Firminus had given me
false information, or that his father had informed him falsely. I then turned
my thoughts to those that are born twins, who generally come out of the womb so
near the one to the other that the short interval between them--whatever
importance they may ascribe to it in the nature of things--cannot be noted by
human observation or expressed in those tables which the astrologer uses to
examine when he undertakes to pronounce the truth. But such pronouncements
cannot be true. For looking into the same horoscopes, he must have foretold the
same future for Esau and Jacob,[181]
whereas the same future did not turn out for them. He must therefore speak
falsely. If he is to speak truly, then he must read contrary predictions into
the same horoscopes. But this would mean that it was not by art, but by chance,
that he would speak truly.
For thou, O Lord, most righteous
ruler of the universe, dost work by a secret impulse--whether those who inquire
or those inquired of know it or not--so that the inquirer may hear what,
according to the secret merit of his soul, he ought to hear from the deeps of
thy righteous judgment. Therefore let no man say to thee, "What is
this?" or, "Why is that?" Let him not speak thus, for he is only
a man.
11. By now, O my Helper, thou hadst
freed me from those fetters. But still I inquired, "Whence is
evil?"--and found no answer. But thou didst not allow me to be carried
away from the faith by these fluctuations of thought. I still believed both
that thou dost exist and that thy substance is immutable, and that thou dost
care for and wilt judge all men, and that in Christ, thy Son our Lord, and the
Holy Scriptures, which the authority of thy Catholic Church pressed on me, thou
hast planned the way of man's salvation to that life which is to come after this
death.
With these convictions safe and
immovably settled in my mind, I eagerly inquired, "Whence is evil?"
What torments did my travailing heart then endure! What sighs, O my God! Yet
even then thy ears were open and I knew it not, and when in stillness I sought
earnestly, those silent contritions of my soul were loud cries to thy mercy. No
man knew, but thou knewest what I endured. How little of it could I express in
words to the ears of my dearest friends! How could the whole tumult of my soul,
for which neither time nor speech was sufficient, come to them? Yet the whole
of it went into thy ears, all of which I bellowed out in the anguish of my
heart. My desire was before thee, and the light of my eyes was not with me; for
it was within and I was without. Nor was that light in any place; but I still
kept thinking only of things that are contained in a place, and could find
among them no place to rest in. They did not receive me in such a way that I
could say, "It is sufficient; it is well." Nor did they allow me to
turn back to where it might be well enough with me. For I was higher than they,
though lower than thou. Thou art my true joy if I depend upon thee, and thou
hadst subjected to me what thou didst create lower than I. And this was the
true mean and middle way of salvation for me, to continue in thy image and by
serving thee have dominion over the body. But when I lifted myself proudly
against thee, and "ran against the Lord, even against his neck, with the
thick bosses of my buckler,"[182]
even the lower things were placed above me and pressed down on me, so that
there was no respite or breathing space. They thrust on my sight on every side,
in crowds and masses, and when I tried to think, the images of bodies obtruded
themselves into my way back to thee, as if they would say to me, "Where
are you going, unworthy and unclean one?" And all these had sprung out of
my wound, for thou hadst humbled the haughty as one that is wounded. By my
swelling pride I was separated from thee, and my bloated cheeks blinded my
eyes.
12. But thou, O Lord, art forever
the same, yet thou art not forever angry with us, for thou hast compassion on
our dust and ashes.[183]
It was pleasing in thy sight to reform my deformity, and by inward stings thou
didst disturb me so that I was impatient until thou wert made clear to my inward
sight. By the secret hand of thy healing my swelling was lessened, the
disordered and darkened eyesight of my mind was from day to day made whole by
the stinging salve of wholesome grief.
13. And first of all, willing to
show me how thou dost "resist the proud, but give grace to the
humble,"[184]
and how mercifully thou hast made known to men the way of humility in that thy
Word "was made flesh and dwelt among men,"[185]
thou didst procure for me, through one inflated with the most monstrous pride,
certain books of the Platonists, translated from Greek into Latin.[186]
And therein I found, not indeed in the same words, but to the selfsame effect,
enforced by many and various reasons that "in the beginning was the Word,
and the Word was with God, and the Word was God. The same was in the beginning
with God. All things were made by him; and without him was not anything made
that was made." That which was made by him is "life, and the life was
the light of men. And the light shined in darkness; and the darkness
comprehended it not." Furthermore, I read that the soul of man, though it
"bears witness to the light," yet itself "is not the light; but
the Word of God, being God, is that true light that lights every man who comes
into the world." And further, that "he was in the world, and the
world was made by him, and the world knew him not."[187]
But that "he came unto his own, and his own received him not. And as many
as received him, to them gave he power to become the sons of God, even to them
that believed on his name"[188]--this
I did not find there.
14. Similarly, I read there that
God the Word was born "not of flesh nor of blood, nor of the will of man,
nor the will of the flesh, but of God."[189]
But, that "the Word was made flesh, and dwelt among us"[190]--I
found this nowhere there. And I discovered in those books, expressed in many
and various ways, that "the Son was in the form of God and thought it not
robbery to be equal in God,"[191]
for he was naturally of the same substance. But, that "he emptied himself
and took upon himself the form of a servant, and was made in the likeness of
men: and being found in fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross. Wherefore God also hath
highly exalted him" from the dead, "and given him a name above every
name; that at the name of Jesus every knee should bow, of things in heaven, and
things in earth, and things under the earth; and that every tongue should
confess that Jesus Christ is Lord, to the glory of God the Father"[192]--this
those books have not. I read further in them that before all times and beyond
all times, thy only Son remaineth unchangeably coeternal with thee, and that of
his fullness all souls receive that they may be blessed, and that by
participation in that wisdom which abides in them, they are renewed that they
may be wise. But, that "in due time, Christ died for the ungodly" and
that thou "sparedst not thy only Son, but deliveredst him up for us
all"[193]--this
is not there. "For thou hast hid these things from the wise and prudent,
and hast revealed them unto babes"[194];
that they "that labor and are heavy laden" might "come unto him
and he might refresh them" because he is "meek and lowly in
heart."[195]
"The meek will he guide in judgment; and the meek will he teach his way;
beholding our lowliness and our trouble and forgiving all our sins."[196]
But those who strut in the high boots of what they deem to be superior
knowledge will not hear Him who says, "Learn of me, for I am meek and
lowly in heart, and you shall find rest for your souls."[197]
Thus, though they know God, yet they do not glorify him as God, nor are they
thankful. Therefore, they "become vain in their imaginations; their
foolish heart is darkened, and professing themselves to be wise they become
fools."[198]
15. And, moreover, I also read
there how "they changed the glory of thy incorruptible nature into idols
and various images--into an image made like corruptible man and to birds and
four-footed beasts, and creeping things"[199]:
namely, into that Egyptian food[200]
for which Esau lost his birthright; so that thy first-born people worshiped the
head of a four-footed beast instead of thee, turning back in their hearts
toward Egypt and prostrating thy image (their own soul) before the image of an
ox that eats grass. These things I found there, but I fed not on them. For it
pleased thee, O Lord, to take away the reproach of his minority from Jacob,
that the elder should serve the younger and thou mightest call the Gentiles,
and I had sought strenuously after that gold which thou didst allow thy people
to take from Egypt, since wherever it was it was thine.[201]
And thou saidst unto the Athenians by the mouth of thy apostle that in thee
"we live and move and have our being," as one of their own poets had
said.[202]
And truly these books came from there. But I did not set my mind on the idols
of Egypt which they fashioned of gold, "changing the truth of God into a
lie and worshiping and serving the creature more than the Creator."[203]
16. And being admonished by these
books to return into myself, I entered into my inward soul, guided by thee.
This I could do because thou wast my helper. And I entered, and with the eye of
my soul--such as it was--saw above the same eye of my soul and above my mind
the Immutable Light. It was not the common light, which all flesh can see; nor
was it simply a greater one of the same sort, as if the light of day were to
grow brighter and brighter, and flood all space. It was not like that light,
but different, yea, very different from all earthly light whatever. Nor was it
above my mind in the same way as oil is above water, or heaven above earth, but
it was higher, because it made me, and I was below it, because I was made by
it. He who knows the Truth knows that Light, and he who knows it knows
eternity. Love knows it, O Eternal Truth and True Love and Beloved Eternity!
Thou art my God, to whom I sigh both night and day. When I first knew thee,
thou didst lift me up, that I might see that there was something to be seen,
though I was not yet fit to see it. And thou didst beat back the weakness of my
sight, shining forth upon me thy dazzling beams of light, and I trembled with
love and fear. I realized that I was far away from thee in the land of
unlikeness, as if I heard thy voice from on high: "I am the food of strong
men; grow and you shall feed on me; nor shall you change me, like the food of
your flesh into yourself, but you shall be changed into my likeness." And
I understood that thou chastenest man for his iniquity, and makest my soul to
be eaten away as though by a spider.[204]
And I said, "Is Truth, therefore, nothing, because it is not diffused
through space--neither finite nor infinite?" And thou didst cry to me from
afar, "I am that I am."[205]
And I heard this, as things are heard in the heart, and there was no room for
doubt. I should have more readily doubted that I am alive than that the Truth
exists--the Truth which is "clearly seen, being understood by the things
that are made."[206]
17. And I viewed all the other
things that are beneath thee, and I realized that they are neither wholly real
nor wholly unreal. They are real in so far as they come from thee; but they are
unreal in so far as they are not what thou art. For that is truly real which
remains immutable. It is good, then, for me to hold fast to God, for if I do
not remain in him, neither shall I abide in myself; but he, remaining in
himself, renews all things. And thou art the Lord my God, since thou standest
in no need of my goodness.
18. And it was made clear to me
that all things are good even if they are corrupted. They could not be
corrupted if they were supremely good; but unless they were good they could not
be corrupted. If they were supremely good, they would be incorruptible; if they
were not good at all, there would be nothing in them to be corrupted. For
corruption harms; but unless it could diminish goodness, it could not harm.
Either, then, corruption does not harm--which cannot be--or, as is certain, all
that is corrupted is thereby deprived of good. But if they are deprived of all
good, they will cease to be. For if they are at all and cannot be at all
corrupted, they will become better, because they will remain incorruptible. Now
what can be more monstrous than to maintain that by losing all good they have
become better? If, then, they are deprived of all good, they will cease to
exist. So long as they are, therefore, they are good. Therefore, whatsoever is,
is good. Evil, then, the origin of which I had been seeking, has no substance
at all; for if it were a substance, it would be good. For either it would be an
incorruptible substance and so a supreme good, or a corruptible substance,
which could not be corrupted unless it were good. I understood, therefore, and
it was made clear to me that thou madest all things good, nor is there any
substance at all not made by thee. And because all that thou madest is not
equal, each by itself is good, and the sum of all of them is very good, for our
God made all things very good.[207]
19. To thee there is no such thing
as evil, and even in thy whole creation taken as a whole, there is not; because
there is nothing from beyond it that can burst in and destroy the order which
thou hast appointed for it. But in the parts of creation, some things, because
they do not harmonize with others, are considered evil. Yet those same things
harmonize with others and are good, and in themselves are good. And all these
things which do not harmonize with each other still harmonize with the inferior
part of creation which we call the earth, having its own cloudy and windy sky
of like nature with itself. Far be it from me, then, to say, "These things
should not be." For if I could see nothing but these, I should indeed
desire something better--but still I ought to praise thee, if only for these
created things. For that thou art to be praised is shown from the fact that
"earth, dragons, and all deeps; fire, and hail, snow and vapors, stormy
winds fulfilling thy word; mountains, and all hills, fruitful trees, and all
cedars; beasts and all cattle; creeping things, and flying fowl; things of the
earth, and all people; princes, and all judges of the earth; both young men and
maidens, old men and children,"[208]
praise thy name! But seeing also that in heaven all thy angels praise thee, O
God, praise thee in the heights, "and all thy hosts, sun and moon, all
stars and light, the heavens of heavens, and the waters that are above the
heavens,"[209]
praise thy name--seeing this, I say, I no longer desire a better world, because
my thought ranged over all, and with a sounder judgment I reflected that the
things above were better than those below, yet that all creation together was
better than the higher things alone.
20. There is no health in those who
find fault with any part of thy creation; as there was no health in me when I
found fault with so many of thy works. And, because my soul dared not be
displeased with my God, it would not allow that the things which displeased me
were from thee. Hence it had wandered into the notion of two substances, and
could find no rest, but talked foolishly, And turning from that error, it had
then made for itself a god extended through infinite space; and it thought this
was thou and set it up in its heart, and it became once more the temple of its
own idol, an abomination to thee. But thou didst soothe my brain, though I was
unaware of it, and closed my eyes lest they should behold vanity; and thus I
ceased from preoccupation with self by a little and my madness was lulled to
sleep; and I awoke in thee, and beheld thee as the Infinite, but not in the way
I had thought--and this vision was not derived from the flesh.
21. And I looked around at other
things, and I saw that it was to thee that all of them owed their being, and
that they were all finite in thee; yet they are in thee not as in a space, but
because thou holdest all things in the hand of thy truth, and because all
things are true in so far as they are; and because falsehood is nothing except
the existence in thought of what does not exist in fact. And I saw that all
things harmonize, not only in their places but also in their seasons. And I saw
that thou, who alone art eternal, didst not begin to work after
unnumbered periods of time--because all ages, both those which are past and
those which shall pass, neither go nor come except through thy working and
abiding.
22. And I saw and found it no
marvel that bread which is distasteful to an unhealthy palate is pleasant to a
healthy one; or that the light, which is painful to sore eyes, is a delight to
sound ones. Thy righteousness displeases the wicked, and they find even more
fault with the viper and the little worm, which thou hast created good, fitting
in as they do with the inferior parts of creation. The wicked themselves also
fit in here, and proportionately more so as they become unlike thee--but they
harmonize with the higher creation proportionately as they become like thee.
And I asked what wickedness was, and I found that it was no substance, but a
perversion of the will bent aside from thee, O God, the supreme substance,
toward these lower things, casting away its inmost treasure and becoming
bloated with external good.[210]
23. And I marveled that I now loved
thee, and no fantasm in thy stead, and yet I was not stable enough to enjoy my
God steadily. Instead I was transported to thee by thy beauty, and then
presently torn away from thee by my own weight, sinking with grief into these
lower things. This weight was carnal habit. But thy memory dwelt with me, and I
never doubted in the least that there was One for me to cleave to; but I was
not yet ready to cleave to thee firmly. For the body which is corrupted presses
down the soul, and the earthly dwelling weighs down the mind, which muses upon
many things.[211]
My greatest certainty was that "the invisible things of thine from the
creation of the world are clearly seen, being understood by the things that are
made, even thy eternal power and Godhead."[212]
For when I inquired how it was that I could appreciate the beauty of bodies,
both celestial and terrestrial; and what it was that supported me in making
correct judgments about things mutable; and when I concluded, "This ought
to be thus; this ought not"--then when I inquired how it was that I
could make such judgments (since I did, in fact, make them), I realized that I
had found the unchangeable and true eternity of truth above my changeable mind.
And thus by degrees I was led
upward from bodies to the soul which perceives them by means of the bodily
senses, and from there on to the soul's inward faculty, to which the bodily
senses report outward things--and this belongs even to the capacities of the
beasts--and thence on up to the reasoning power, to whose judgment is referred
the experience received from the bodily sense. And when this power of reason
within me also found that it was changeable, it raised itself up to its own
intellectual principle,[213]
and withdrew its thoughts from experience, abstracting itself from the
contradictory throng of fantasms in order to seek for that light in which it
was bathed. Then, without any doubting, it cried out that the unchangeable was
better than the changeable. From this it follows that the mind somehow knew the
unchangeable, for, unless it had known it in some fashion, it could have had no
sure ground for preferring it to the changeable. And thus with the flash of a
trembling glance, it arrived at that which is.[214]
And I saw thy invisibility [invisibilia tua] understood by means of the
things that are made. But I was not able to sustain my gaze. My weakness was
dashed back, and I lapsed again into my accustomed ways, carrying along with me
nothing but a loving memory of my vision, and an appetite for what I had, as it
were, smelled the odor of, but was not yet able to eat.
24. I sought, therefore, some way to
acquire the strength sufficient to enjoy thee; but I did not find it until I
embraced that "Mediator between God and man, the man Christ Jesus,"[215]
"who is over all, God blessed forever,"[216]
who came calling and saying, "I am the way, the truth, and the life,"[217]
and mingling with our fleshly humanity the heavenly food I was unable to
receive. For "the Word was made flesh" in order that thy wisdom, by
which thou didst create all things, might become milk for our infancy. And, as
yet, I was not humble enough to hold the humble Jesus; nor did I understand
what lesson his weakness was meant to teach us. For thy Word, the eternal
Truth, far exalted above even the higher parts of thy creation, lifts his
subjects up toward himself. But in this lower world, he built for himself a
humble habitation of our own clay, so that he might pull down from themselves
and win over to himself those whom he is to bring subject to him; lowering
their pride and heightening their love, to the end that they might go on no
farther in self-confidence--but rather should become weak, seeing at their feet
the Deity made weak by sharing our coats of skin--so that they might cast
themselves, exhausted, upon him and be uplifted by his rising.
25. But I thought otherwise. I saw
in our Lord Christ only a man of eminent wisdom to whom no other man could be
compared--especially because he was miraculously born of a virgin--sent to set
us an example of despising worldly things for the attainment of immortality,
and thus exhibiting his divine care for us. Because of this, I held that he had
merited his great authority as leader. But concerning the mystery contained in
"the Word was made flesh," I could not even form a notion. From what
I learned from what has been handed down to us in the books about him--that he
ate, drank, slept, walked, rejoiced in spirit, was sad, and discoursed with his
fellows--I realized that his flesh alone was not bound unto thy Word, but also
that there was a bond with the human soul and body. Everyone knows this who
knows the unchangeableness of thy Word, and this I knew by now, as far as I was
able, and I had no doubts at all about it. For at one time to move the limbs by
an act of will, at another time not; at one time to feel some emotion, at
another time not; at one time to speak intelligibly through verbal signs, at
another, not--these are all properties of a soul and mind subject to change.
And if these things were falsely written about him, all the rest would risk the
imputation of falsehood, and there would remain in those books no saving faith
for the human race.
Therefore, because they were
written truthfully, I acknowledged a perfect man to be in Christ--not the body
of a man only, nor, in the body, an animal soul without a rational one as well,
but a true man. And this man I held to be superior to all others, not only
because he was a form of the Truth, but also because of the great excellence
and perfection of his human nature, due to his participation in wisdom.
Alypius, on the other hand,
supposed the Catholics to believe that God was so clothed with flesh that
besides God and the flesh there was no soul in Christ, and he did not think
that a human mind was ascribed to him.[218]
And because he was fully persuaded that the actions recorded of him could not
have been performed except by a living rational creature, he moved the more
slowly toward Christian faith.[219]
But when he later learned that this was the error of the Apollinarian heretics,
he rejoiced in the Catholic faith and accepted it. For myself, I must confess
that it was even later that I learned how in the sentence, "The Word was
made flesh," the Catholic truth can be distinguished from the falsehood of
Photinus. For the refutation of heretics[220]
makes the tenets of thy Church and sound doctrine to stand out boldly.
"For there must also be heresies [factions] that those who are approved
may be made manifest among the weak."[221]
26. By having thus read the books
of the Platonists, and having been taught by them to search for the incorporeal
Truth, I saw how thy invisible things are understood through the things that
are made. And, even when I was thrown back, I still sensed what it was that the
dullness of my soul would not allow me to contemplate. I was assured that thou
wast, and wast infinite, though not diffused in finite space or infinity; that
thou truly art, who art ever the same, varying neither in part nor motion; and
that all things are from thee, as is proved by this sure cause alone: that they
exist.
Of all this I was convinced, yet I
was too weak to enjoy thee. I chattered away as if I were an expert; but if I
had not sought thy Way in Christ our Saviour, my knowledge would have turned
out to be not instruction but destruction.[222]
For now full of what was in fact my punishment, I had begun to desire to seem
wise. I did not mourn my ignorance, but rather was puffed up with knowledge.
For where was that love which builds upon the foundation of humility, which is
Jesus Christ?[223]
Or, when would these books teach me this? I now believe that it was thy
pleasure that I should fall upon these books before I studied thy Scriptures,
that it might be impressed on my memory how I was affected by them; and then
afterward, when I was subdued by thy Scriptures and when my wounds were touched
by thy healing fingers, I might discern and distinguish what a difference there
is between presumption and confession--between those who saw where they were to
go even if they did not see the way, and the Way which leads, not only to the
observing, but also the inhabiting of the blessed country. For had I first been
molded in thy Holy Scriptures, and if thou hadst grown sweet to me through my
familiar use of them, and if then I had afterward fallen on those volumes, they
might have pushed me off the solid ground of godliness--or if I had stood firm
in that wholesome disposition which I had there acquired, I might have thought
that wisdom could be attained by the study of those [Platonist] books alone.
27. With great eagerness, then, I
fastened upon the venerable writings of thy Spirit and principally upon the
apostle Paul. I had thought that he sometimes contradicted himself and that the
text of his teaching did not agree with the testimonies of the Law and the
Prophets; but now all these doubts vanished away. And I saw that those pure
words had but one face, and I learned to rejoice with trembling. So I began,
and I found that whatever truth I had read [in the Platonists] was here
combined with the exaltation of thy grace. Thus, he who sees must not glory as
if he had not received, not only the things that he sees, but the very power of
sight--for what does he have that he has not received as a gift? By this he is
not only exhorted to see, but also to be cleansed, that he may grasp thee, who
art ever the same; and thus he who cannot see thee afar off may yet enter upon
the road that leads to reaching, seeing, and possessing thee. For although a
man may "delight in the law of God after the inward man," what shall
he do with that other "law in his members which wars against the law of
his mind, and brings him into captivity under the law of sin, which is in his
members"?[224]
Thou art righteous, O Lord; but we have sinned and committed iniquities, and
have done wickedly. Thy hand has grown heavy upon us, and we are justly
delivered over to that ancient sinner, the lord of death. For he persuaded our
wills to become like his will, by which he remained not in thy truth. What
shall "wretched man" do? "Who shall deliver him from the body of
this death,"[225]
except thy grace through Jesus Christ our Lord; whom thou hast begotten,
coeternal with thyself, and didst create in the beginning of thy ways[226]--in
whom the prince of this world found nothing worthy of death, yet he killed
him--and so the handwriting which was all against us was blotted out?
The books of the Platonists tell
nothing of this. Their pages do not contain the expression of this kind of
godliness--the tears of confession, thy sacrifice, a troubled spirit, a broken
and a contrite heart, the salvation of thy people, the espoused City, the
earnest of the Holy Spirit, the cup of our redemption. In them, no man sings: "Shall
not my soul be subject unto God, for from him comes my salvation? He is my God
and my salvation, my defender; I shall no more be moved."[227]
In them, no one hears him calling, "Come unto me all you who labor."
They scorn to learn of him because he is "meek and lowly of heart";
for "thou hast hidden those things from the wise and prudent, and hast
revealed them unto babes." For it is one thing to see the land of peace
from a wooded mountaintop: and fail to find the way thither--to attempt
impassable ways in vain, opposed and waylaid by fugitives and deserters under
their captain, the "lion" and "dragon"[228];
but it is quite another thing to keep to the highway that leads thither,
guarded by the hosts of the heavenly Emperor, on which there are no deserters
from the heavenly army to rob the passers-by, for they shun it as a torment.[229]
These thoughts sank wondrously into my heart, when I read that "least of
thy apostles"[230]
and when I had considered all thy works and trembled.
Conversion to Christ. Augustine is deeply impressed
by Simplicianus' story of the conversion to Christ of the famous orator and
philosopher, Marius Victorinus. He is stirred to emulate him, but finds himself
still enchained by his incontinence and preoccupation with worldly affairs. He
is then visited by a court official, Ponticianus, who tells him and Alypius the
stories of the conversion of Anthony and also of two imperial "secret
service agents." These stories throw him into a violent turmoil, in which
his divided will struggles against himself. He almost succeeds in making the
decision for continence, but is still held back. Finally, a child's song, overheard
by chance, sends him to the Bible; a text from Paul resolves the crisis; the
conversion is a fact. Alypius also makes his decision, and the two inform the
rejoicing Monica.
1. O my God, let me remember with
gratitude and confess to thee thy mercies toward me. Let my bones be bathed in
thy love, and let them say: "Lord, who is like unto thee?[231]
Thou hast broken my bonds in sunder, I will offer unto thee the sacrifice of
thanksgiving."[232]
And how thou didst break them I will declare, and all who worship thee shall
say, when they hear these things: "Blessed be the Lord in heaven and
earth, great and wonderful is his name."[233]
Thy words had stuck fast in my
breast, and I was hedged round about by thee on every side. Of thy eternal life
I was now certain, although I had seen it "through a glass darkly."[234]
And I had been relieved of all doubt that there is an incorruptible substance
and that it is the source of every other substance. Nor did I any longer crave
greater certainty about thee, but rather greater steadfastness in thee.
But as for my temporal life,
everything was uncertain, and my heart had to be purged of the old leaven.
"The Way"--the Saviour himself--pleased me well, but as yet I was
reluctant to pass through the strait gate.
And thou didst put it into my mind,
and it seemed good in my own sight, to go to Simplicianus, who appeared to me a
faithful servant of thine, and thy grace shone forth in him. I had also been
told that from his youth up he had lived in entire devotion to thee. He was
already an old man, and because of his great age, which he had passed in such a
zealous discipleship in thy way, he appeared to me likely to have gained much
wisdom--and, indeed, he had. From all his experience, I desired him to tell
me--setting before him all my agitations--which would be the most fitting way
for one who felt as I did to walk in thy way.
2. For I saw the Church full; and
one man was going this way and another that. Still, I could not be satisfied
with the life I was living in the world. Now, indeed, my passions had ceased to
excite me as of old with hopes of honor and wealth, and it was a grievous
burden to go on in such servitude. For, compared with thy sweetness and the
beauty of thy house--which I loved--those things delighted me no longer. But I
was still tightly bound by the love of women; nor did the apostle forbid me to
marry, although he exhorted me to something better, wishing earnestly that all
men were as he himself was.
But I was weak and chose the easier
way, and for this single reason my whole life was one of inner turbulence and
listless indecision, because from so many influences I was compelled--even
though unwilling--to agree to a married life which bound me hand and foot. I
had heard from the mouth of Truth that "there are eunuchs who have made
themselves eunuchs for the Kingdom of Heaven's sake"[235]
but, said he, "He that is able to receive it, let him receive it." Of
a certainty, all men are vain who do not have the knowledge of God, or have not
been able, from the good things that are seen, to find him who is good. But I
was no longer fettered in that vanity. I had surmounted it, and from the united
testimony of thy whole creation had found thee, our Creator, and thy Word--God
with thee, and together with thee and the Holy Spirit, one God--by whom thou
hast created all things. There is still another sort of wicked men, who
"when they knew God, they glorified him not as God, neither were
thankful."[236]
Into this also I had fallen, but thy right hand held me up and bore me away,
and thou didst place me where I might recover. For thou hast said to men,
"Behold the fear of the Lord, this is wisdom,"[237]
and, "Be not wise in your own eyes,"[238]
because "they that profess themselves to be wise become fools."[239]
But I had now found the goodly pearl; and I ought to have sold all that I had
and bought it--yet I hesitated.
3. I went, therefore, to
Simplicianus, the spiritual father of Ambrose (then a bishop), whom Ambrose
truly loved as a father. I recounted to him all the mazes of my wanderings, but
when I mentioned to him that I had read certain books of the Platonists which
Victorinus--formerly professor of rhetoric at Rome, who died a Christian, as I
had been told--had translated into Latin, Simplicianus congratulated me that I
had not fallen upon the writings of other philosophers, which were full of
fallacies and deceit, "after the beggarly elements of this world,"[240]
whereas in the Platonists, at every turn, the pathway led to belief in God and
his Word.
Then, to encourage me to copy the
humility of Christ, which is hidden from the wise and revealed to babes, he
told me about Victorinus himself, whom he had known intimately at Rome. And I
cannot refrain from repeating what he told me about him. For it contains a
glorious proof of thy grace, which ought to be confessed to thee: how that old
man, most learned, most skilled in all the liberal arts; who had read,
criticized, and explained so many of the writings of the philosophers; the
teacher of so many noble senators; one who, as a mark of his distinguished
service in office had both merited and obtained a statue in the Roman
Forum--which men of this world esteem a great honor--this man who, up to an
advanced age, had been a worshiper of idols, a communicant in the sacrilegious
rites to which almost all the nobility of Rome were wedded; and who had
inspired the people with the love of Osiris and
"The dog Anubis, and a medley
crew
Of monster gods who `gainst Neptune
stand in arms
`Gainst Venus and Minerva,
steel-clad Mars,"[241]
whom Rome once conquered, and now
worshiped; all of which old Victorinus had with thundering eloquence defended
for so many years--despite all this, he did not blush to become a child of thy
Christ, a babe at thy font, bowing his neck to the yoke of humility and
submitting his forehead to the ignominy of the cross.
4. O Lord, Lord, "who didst
bow the heavens and didst descend, who didst touch the mountains and they
smoked,"[242]
by what means didst thou find thy way into that breast? He used to read the
Holy Scriptures, as Simplicianus said, and thought out and studied all the
Christian writings most studiously. He said to Simplicianus--not openly but
secretly as a friend--"You must know that I am a Christian." To which
Simplicianus replied, "I shall not believe it, nor shall I count you among
the Christians, until I see you in the Church of Christ." Victorinus then
asked, with mild mockery, "Is it then the walls that make
Christians?" Thus he often would affirm that he was already a Christian,
and as often Simplicianus made the same answer; and just as often his jest
about the walls was repeated. He was fearful of offending his friends, proud
demon worshipers, from the height of whose Babylonian dignity, as from the tops
of the cedars of Lebanon which the Lord had not yet broken down, he feared that
a storm of enmity would descend upon him.
But he steadily gained strength
from reading and inquiry, and came to fear lest he should be denied by Christ
before the holy angels if he now was afraid to confess him before men. Thus he
came to appear to himself guilty of a great fault, in being ashamed of the
sacraments of the humility of thy Word, when he was not ashamed of the
sacrilegious rites of those proud demons, whose pride he had imitated and whose
rites he had shared. From this he became bold-faced against vanity and
shamefaced toward the truth. Thus, suddenly and unexpectedly, he said to
Simplicianus--as he himself told me--"Let us go to the church; I wish to
become a Christian." Simplicianus went with him, scarcely able to contain
himself for joy. He was admitted to the first sacraments of instruction, and
not long afterward gave in his name that he might receive the baptism of
regeneration. At this Rome marveled and the Church rejoiced. The proud saw and
were enraged; they gnashed their teeth and melted away! But the Lord God was
thy servant's hope and he paid no attention to their vanity and lying madness.
5. Finally, when the hour arrived
for him to make a public profession of his faith--which at Rome those who are
about to enter into thy grace make from a platform in the full sight of the
faithful people, in a set form of words learned by heart--the presbyters
offered Victorinus the chance to make his profession more privately, for this
was the custom for some who were likely to be afraid through bashfulness. But
Victorinus chose rather to profess his salvation in the presence of the holy
congregation. For there was no salvation in the rhetoric which he taught: yet
he had professed that openly. Why, then, should he shrink from naming thy Word
before the sheep of thy flock, when he had not shrunk from uttering his own
words before the mad multitude?
So, then, when he ascended the
platform to make his profession, everyone, as they recognized him, whispered
his name one to the other, in tones of jubilation. Who was there among them
that did not know him? And a low murmur ran through the mouths of all the
rejoicing multitude: "Victorinus! Victorinus!" There was a sudden
burst of exaltation at the sight of him, and suddenly they were hushed that
they might hear him. He pronounced the true faith with an excellent boldness, and
all desired to take him to their very heart--indeed, by their love and joy they
did take him to their heart. And they received him with loving and joyful
hands.
6. O good God, what happens in a
man to make him rejoice more at the salvation of a soul that has been despaired
of and then delivered from greater danger than over one who has never lost
hope, or never been in such imminent danger? For thou also, O most merciful
Father, "dost rejoice more over one that repents than over ninety and nine
just persons that need no repentance."[243]
And we listen with much delight whenever we hear how the lost sheep is brought
home again on the shepherd's shoulders while the angels rejoice; or when the
piece of money is restored to its place in the treasury and the neighbors
rejoice with the woman who found it.[244]
And the joy of the solemn festival of thy house constrains us to tears when it
is read in thy house: about the younger son who "was dead and is alive
again, was lost and is found." For it is thou who rejoicest both in us and
in thy angels, who are holy through holy love. For thou art ever the same
because thou knowest unchangeably all things which remain neither the same nor
forever.
7. What, then, happens in the soul
when it takes more delight at finding or having restored to it the things it
loves than if it had always possessed them? Indeed, many other things bear
witness that this is so--all things are full of witnesses, crying out, "So
it is." The commander triumphs in victory; yet he could not have conquered
if he had not fought; and the greater the peril of the battle, the more the joy
of the triumph. The storm tosses the voyagers, threatens shipwreck, and
everyone turns pale in the presence of death. Then the sky and sea grow calm,
and they rejoice as much as they had feared. A loved one is sick and his pulse
indicates danger; all who desire his safety are themselves sick at heart; he
recovers, though not able as yet to walk with his former strength; and there is
more joy now than there was before when he walked sound and strong. Indeed, the
very pleasures of human life--not only those which rush upon us unexpectedly
and involuntarily, but also those which are voluntary and planned--men obtain
by difficulties. There is no pleasure in caring and drinking unless the pains
of hunger and thirst have preceded. Drunkards even eat certain salt meats in
order to create a painful thirst--and when the drink allays this, it causes
pleasure. It is also the custom that the affianced bride should not be
immediately given in marriage so that the husband may not esteem her any less, whom
as his betrothed he longed for.
8. This can be seen in the case of
base and dishonorable pleasure. But it is also apparent in pleasures that are
permitted and lawful: in the sincerity of honest friendship; and in him who was
dead and lived again, who had been lost and was found. The greater joy is
everywhere preceded by the greater pain. What does this mean, O Lord my God,
when thou art an everlasting joy to thyself, and some creatures about thee are
ever rejoicing in thee? What does it mean that this portion of creation thus
ebbs and flows, alternately in want and satiety? Is this their mode of being
and is this all thou hast allotted to them: that, from the highest heaven to
the lowest earth, from the beginning of the world to the end, from the angels to
the worm, from the first movement to the last, thou wast assigning to all their
proper places and their proper seasons--to all the kinds of good things and to
all thy just works? Alas, how high thou art in the highest and how deep in the
deepest! Thou never departest from us, and yet only with difficulty do we
return to thee.
9. Go on, O Lord, and act: stir us
up and call us back; inflame us and draw us to thee; stir us up and grow sweet
to us; let us now love thee, let us run to thee. Are there not many men who,
out of a deeper pit of darkness than that of Victorinus, return to thee--who
draw near to thee and are illuminated by that light which gives those who
receive it power from thee to become thy sons? But if they are less well-known,
even those who know them rejoice less for them. For when many rejoice together
the joy of each one is fuller, in that they warm one another, catch fire from
each other; moreover, those who are well-known influence many toward salvation
and take the lead with many to follow them. Therefore, even those who took the
way before them rejoice over them greatly, because they do not rejoice over
them alone. But it ought never to be that in thy tabernacle the persons of the
rich should be welcome before the poor, or the nobly born before the
rest--since "thou hast rather chosen the weak things of the world to
confound the strong; and hast chosen the base things of the world and things
that are despised, and the things that are not, in order to bring to nought the
things that are."[245]
It was even "the least of the apostles" by whose tongue thou didst
sound forth these words. And when Paulus the proconsul had his pride overcome by
the onslaught of the apostle and he was made to pass under the easy yoke of thy
Christ and became an officer of the great King, he also desired to be called
Paul instead of Saul, his former name, in testimony to such a great victory.[246]
For the enemy is more overcome in one on whom he has a greater hold, and whom
he has hold of more completely. But the proud he controls more readily through
their concern about their rank and, through them, he controls more by means of
their influence. The more, therefore, the world prized the heart of Victorinus
(which the devil had held in an impregnable stronghold) and the tongue of
Victorinus (that sharp, strong weapon with which the devil had slain so many),
all the more exultingly should Thy sons rejoice because our King hath bound the
strong man, and they saw his vessels taken from him and cleansed, and made fit
for thy honor and "profitable to the Lord for every good work."[247]
10. Now when this man of thine,
Simplicianus, told me the story of Victorinus, I was eager to imitate him.
Indeed, this was Simplicianus' purpose in telling it to me. But when he went on
to tell how, in the reign of the Emperor Julian, there was a law passed by
which Christians were forbidden to teach literature and rhetoric; and how
Victorinus, in ready obedience to the law, chose to abandon his "school of
words" rather than thy Word, by which thou makest eloquent the tongues of
the dumb--he appeared to me not so much brave as happy, because he had found a
reason for giving his time wholly to thee. For this was what I was longing to
do; but as yet I was bound by the iron chain of my own will. The enemy held
fast my will, and had made of it a chain, and had bound me tight with it. For
out of the perverse will came lust, and the service of lust ended in habit, and
habit, not resisted, became necessity. By these links, as it were, forged
together--which is why I called it "a chain"--a hard bondage held me
in slavery. But that new will which had begun to spring up in me freely to
worship thee and to enjoy thee, O my God, the only certain Joy, was not able as
yet to overcome my former willfulness, made strong by long indulgence. Thus my
two wills--the old and the new, the carnal and the spiritual--were in conflict
within me; and by their discord they tore my soul apart.
11. Thus I came to understand from my
own experience what I had read, how "the flesh lusts against the Spirit,
and the Spirit against the flesh."[248]
I truly lusted both ways, yet more in that which I approved in myself than in
that which I disapproved in myself. For in the latter it was not now really I
that was involved, because here I was rather an unwilling sufferer than a
willing actor. And yet it was through me that habit had become an armed enemy
against me, because I had willingly come to be what I unwillingly found myself
to be.
Who, then, can with any justice
speak against it, when just punishment follows the sinner? I had now no longer
my accustomed excuse that, as yet, I hesitated to forsake the world and serve
thee because my perception of the truth was uncertain. For now it was certain.
But, still bound to the earth, I refused to be thy soldier; and was as much
afraid of being freed from all entanglements as we ought to fear to be entangled.
12. Thus with the baggage of the
world I was sweetly burdened, as one in slumber, and my musings on thee were
like the efforts of those who desire to awake, but who are still overpowered
with drowsiness and fall back into deep slumber. And as no one wishes to sleep
forever (for all men rightly count waking better)--yet a man will usually defer
shaking off his drowsiness when there is a heavy lethargy in his limbs; and he
is glad to sleep on even when his reason disapproves, and the hour for rising has
struck--so was I assured that it was much better for me to give myself up to
thy love than to go on yielding myself to my own lust. Thy love satisfied and
vanquished me; my lust pleased and fettered me.[249]
I had no answer to thy calling to me, "Awake, you who sleep, and arise
from the dead, and Christ shall give you light."[250]
On all sides, thou didst show me that thy words are true, and I, convicted by
the truth, had nothing at all to reply but the drawling and drowsy words:
"Presently; see, presently. Leave me alone a little while." But
"presently, presently," had no present; and my "leave me alone a
little while" went on for a long while. In vain did I "delight in thy
law in the inner man" while "another law in my members warred against
the law of my mind and brought me into captivity to the law of sin which is in
my members." For the law of sin is the tyranny of habit, by which the mind
is drawn and held, even against its will. Yet it deserves to be so held because
it so willingly falls into the habit. "O wretched man that I am! Who shall
deliver me from the body of this death" but thy grace alone, through Jesus
Christ our Lord?[251]
13. And now I will tell and confess
unto thy name, O Lord, my helper and my redeemer, how thou didst deliver me
from the chain of sexual desire by which I was so tightly held, and from the
slavery of worldly business.[252]
With increasing anxiety I was going about my usual affairs, and daily sighing
to thee. I attended thy church as frequently as my business, under the burden
of which I groaned, left me free to do so. Alypius was with me, disengaged at
last from his legal post, after a third term as assessor, and now waiting for
private clients to whom he might sell his legal advice as I sold the power of
speaking (as if it could be supplied by teaching). But Nebridius had consented,
for the sake of our friendship, to teach under Verecundus--a citizen of Milan
and professor of grammar, and a very intimate friend of us all--who ardently
desired, and by right of friendship demanded from us, the faithful aid he
greatly needed. Nebridius was not drawn to this by any desire of gain--for he
could have made much more out of his learning had he been so inclined--but as
he was a most sweet and kindly friend, he was unwilling, out of respect for the
duties of friendship, to slight our request. But in this he acted very
discreetly, taking care not to become known to those persons who had great
reputations in the world. Thus he avoided all distractions of mind, and
reserved as many hours as possible to pursue or read or listen to discussions
about wisdom.
14. On a certain day, then, when
Nebridius was away--for some reason I cannot remember--there came to visit
Alypius and me at our house one Ponticianus, a fellow countryman of ours from
Africa, who held high office in the emperor's court. What he wanted with us I
do not know; but we sat down to talk together, and it chanced that he noticed a
book on a game table before us. He took it up, opened it, and, contrary to his
expectation, found it to be the apostle Paul, for he imagined that it was one
of my wearisome rhetoric textbooks. At this, he looked up at me with a smile
and expressed his delight and wonder that he had so unexpectedly found this
book and only this one, lying before my eyes; for he was indeed a Christian and
a faithful one at that, and often he prostrated himself before thee, our God,
in the church in constant daily prayer. When I had told him that I had given
much attention to these writings, a conversation followed in which he spoke of
Anthony, the Egyptian monk, whose name was in high repute among thy servants,
although up to that time not familiar to me. When he learned this, he lingered
on the topic, giving us an account of this eminent man, and marveling at our
ignorance. We in turn were amazed to hear of thy wonderful works so fully
manifested in recent times--almost in our own--occurring in the true faith and
the Catholic Church. We all wondered--we, that these things were so great, and
he, that we had never heard of them.
15. From this, his conversation
turned to the multitudes in the monasteries and their manners so fragrant to
thee, and to the teeming solitudes of the wilderness, of which we knew nothing
at all. There was even a monastery at Milan, outside the city's walls, full of
good brothers under the fostering care of Ambrose--and we were ignorant of it.
He went on with his story, and we listened intently and in silence. He then
told us how, on a certain afternoon, at Trier,[253]
when the emperor was occupied watching the gladiatorial games, he and three
comrades went out for a walk in the gardens close to the city walls. There, as
they chanced to walk two by two, one strolled away with him, while the other
two went on by themselves. As they rambled, these first two came upon a certain
cottage where lived some of thy servants, some of the "poor in
spirit" ("of such is the Kingdom of Heaven"), where they found
the book in which was written the life of Anthony! One of them began to read
it, to marvel and to be inflamed by it. While reading, he meditated on
embracing just such a life, giving up his worldly employment to seek thee
alone. These two belonged to the group of officials called "secret service
agents."[254]
Then, suddenly being overwhelmed with a holy love and a sober shame and as if
in anger with himself, he fixed his eyes on his friend, exclaiming: "Tell
me, I beg you, what goal are we seeking in all these toils of ours? What is it
that we desire? What is our motive in public service? Can our hopes in the
court rise higher than to be `friends of the emperor'[255]?
But how frail, how beset with peril, is that pride! Through what dangers must
we climb to a greater danger? And when shall we succeed? But if I chose to
become a friend of God, see, I can become one now." Thus he spoke, and in
the pangs of the travail of the new life he turned his eyes again onto the page
and continued reading; he was inwardly changed, as thou didst see, and the
world dropped away from his mind, as soon became plain to others. For as he
read with a heart like a stormy sea, more than once he groaned. Finally he saw
the better course, and resolved on it. Then, having become thy servant, he said
to his friend: "Now I have broken loose from those hopes we had, and I am
determined to serve God; and I enter into that service from this hour in this
place. If you are reluctant to imitate me, do not oppose me." The other
replied that he would continue bound in his friendship, to share in so great a
service for so great a prize. So both became thine, and began to "build a
tower", counting the cost--namely, of forsaking all that they had and following
thee.[256]
Shortly after, Ponticianus and his companion, who had walked with him in the
other part of the garden, came in search of them to the same place, and having
found them reminded them to return, as the day was declining. But the first
two, making known to Ponticianus their resolution and purpose, and how a
resolve had sprung up and become confirmed in them, entreated them not to take
it ill if they refused to join themselves with them. But Ponticianus and his
friend, although not changed from their former course, did nevertheless (as he
told us) bewail themselves and congratulated their friends on their godliness,
recommending themselves to their prayers. And with hearts inclining again
toward earthly things, they returned to the palace. But the other two, setting
their affections on heavenly things, remained in the cottage. Both of them had
affianced brides who, when they heard of this, likewise dedicated their
virginity to thee.
16. Such was the story Ponticianus
told. But while he was speaking, thou, O Lord, turned me toward myself, taking
me from behind my back, where I had put myself while unwilling to exercise
self-scrutiny. And now thou didst set me face to face with myself, that I might
see how ugly I was, and how crooked and sordid, bespotted and ulcerous. And I
looked and I loathed myself; but whither to fly from myself I could not
discover. And if I sought to turn my gaze away from myself, he would continue
his narrative, and thou wouldst oppose me to myself and thrust me before my own
eyes that I might discover my iniquity and hate it. I had known it, but acted
as though I knew it not--I winked at it and forgot it.
17. But now, the more ardently I
loved those whose wholesome affections I heard reported--that they had given
themselves up wholly to thee to be cured--the more did I abhor myself when
compared with them. For many of my years--perhaps twelve--had passed away since
my nineteenth, when, upon the reading of Cicero's Hortensius, I was roused to a
desire for wisdom. And here I was, still postponing the abandonment of this
world's happiness to devote myself to the search. For not just the finding
alone, but also the bare search for it, ought to have been preferred above the
treasures and kingdoms of this world; better than all bodily pleasures, though
they were to be had for the taking. But, wretched youth that I was--supremely
wretched even in the very outset of my youth--I had entreated chastity of thee
and had prayed, "Grant me chastity and continence, but not yet." For
I was afraid lest thou shouldst hear me too soon, and too soon cure me of my
disease of lust which I desired to have satisfied rather than extinguished. And
I had wandered through perverse ways of godless superstition--not really sure
of it, either, but preferring it to the other, which I did not seek in piety,
but opposed in malice.
18. And I had thought that I
delayed from day to day in rejecting those worldly hopes and following thee
alone because there did not appear anything certain by which I could direct my
course. And now the day had arrived in which I was laid bare to myself and my
conscience was to chide me: "Where are you, O my tongue? You said indeed
that you were not willing to cast off the baggage of vanity for uncertain
truth. But behold now it is certain, and still that burden oppresses you. At
the same time those who have not worn themselves out with searching for it as
you have, nor spent ten years and more in thinking about it, have had their
shoulders unburdened and have received wings to fly away." Thus was I
inwardly confused, and mightily confounded with a horrible shame, while
Ponticianus went ahead speaking such things. And when he had finished his story
and the business he came for, he went his way. And then what did I not say to
myself, within myself? With what scourges of rebuke did I not lash my soul to
make it follow me, as I was struggling to go after thee? Yet it drew back. It
refused. It would not make an effort. All its arguments were exhausted and
confuted. Yet it resisted in sullen disquiet, fearing the cutting off of that
habit by which it was being wasted to death, as if that were death itself.
19. Then, as this vehement quarrel,
which I waged with my soul in the chamber of my heart, was raging inside my
inner dwelling, agitated both in mind and countenance, I seized upon Alypius
and exclaimed: "What is the matter with us? What is this? What did you
hear? The uninstructed start up and take heaven, and we--with all our learning
but so little heart--see where we wallow in flesh and blood! Because others
have gone before us, are we ashamed to follow, and not rather ashamed at our
not following?" I scarcely knew what I said, and in my excitement I flung
away from him, while he gazed at me in silent astonishment. For I did not sound
like myself: my face, eyes, color, tone expressed my meaning more clearly than
my words.
There was a little garden belonging
to our lodging, of which we had the use--as of the whole house--for the master,
our landlord, did not live there. The tempest in my breast hurried me out into
this garden, where no one might interrupt the fiery struggle in which I was
engaged with myself, until it came to the outcome that thou knewest though I
did not. But I was mad for health, and dying for life; knowing what evil thing
I was, but not knowing what good thing I was so shortly to become.
I fled into the garden, with
Alypius following step by step; for I had no secret in which he did not share,
and how could he leave me in such distress? We sat down, as far from the house
as possible. I was greatly disturbed in spirit, angry at myself with a
turbulent indignation because I had not entered thy will and covenant, O my
God, while all my bones cried out to me to enter, extolling it to the skies.
The way therein is not by ships or chariots or feet--indeed it was not as far
as I had come from the house to the place where we were seated. For to go along
that road and indeed to reach the goal is nothing else but the will to go. But
it must be a strong and single will, not staggering and swaying about this way
and that--a changeable, twisting, fluctuating will, wrestling with itself while
one part falls as another rises.
20. Finally, in the very fever of
my indecision, I made many motions with my body; like men do when they will to
act but cannot, either because they do not have the limbs or because their
limbs are bound or weakened by disease, or incapacitated in some other way.
Thus if I tore my hair, struck my forehead, or, entwining my fingers, clasped
my knee, these I did because I willed it. But I might have willed it and still
not have done it, if the nerves had not obeyed my will. Many things then I did,
in which the will and power to do were not the same. Yet I did not do that one
thing which seemed to me infinitely more desirable, which before long I should
have power to will because shortly when I willed, I would will with a single
will. For in this, the power of willing is the power of doing; and as yet I
could not do it. Thus my body more readily obeyed the slightest wish of the
soul in moving its limbs at the order of my mind than my soul obeyed itself to
accomplish in the will alone its great resolve.
21. How can there be such a strange
anomaly? And why is it? Let thy mercy shine on me, that I may inquire and find
an answer, amid the dark labyrinth of human punishment and in the darkest
contritions of the sons of Adam. Whence such an anomaly? And why should it be?
The mind commands the body, and the body obeys. The mind commands itself and is
resisted. The mind commands the hand to be moved and there is such readiness
that the command is scarcely distinguished from the obedience in act. Yet the mind
is mind, and the hand is body. The mind commands the mind to will, and yet
though it be itself it does not obey itself. Whence this strange anomaly and
why should it be? I repeat: The will commands itself to will, and could not
give the command unless it wills; yet what is commanded is not done. But
actually the will does not will entirely; therefore it does not command
entirely. For as far as it wills, it commands. And as far as it does not will,
the thing commanded is not done. For the will commands that there be an act of
will--not another, but itself. But it does not command entirely. Therefore,
what is commanded does not happen; for if the will were whole and entire, it
would not even command it to be, because it would already be. It is, therefore,
no strange anomaly partly to will and partly to be unwilling. This is actually
an infirmity of mind, which cannot wholly rise, while pressed down by habit,
even though it is supported by the truth. And so there are two wills, because
one of them is not whole, and what is present in this one is lacking in the
other.
22. Let them perish from thy
presence, O God, as vain talkers, and deceivers of the soul perish, who, when
they observe that there are two wills in the act of deliberation, go on to affirm
that there are two kinds of minds in us: one good, the other evil. They are
indeed themselves evil when they hold these evil opinions--and they shall
become good only when they come to hold the truth and consent to the truth that
thy apostle may say to them: "You were formerly in darkness, but now are
you in the light in the Lord."[257]
But they desired to be light, not "in the Lord," but in themselves.
They conceived the nature of the soul to be the same as what God is, and thus
have become a thicker darkness than they were; for in their dread arrogance
they have gone farther away from thee, from thee "the true Light, that
lights every man that comes into the world." Mark what you say and blush
for shame; draw near to him and be enlightened, and your faces shall not be
ashamed.[258]
While I was deliberating whether I
would serve the Lord my God now, as I had long purposed to do, it was I who
willed and it was also I who was unwilling. In either case, it was I. I neither
willed with my whole will nor was I wholly unwilling. And so I was at war with
myself and torn apart by myself. And this strife was against my will; yet it
did not show the presence of another mind, but the punishment of my own. Thus
it was no more I who did it, but the sin that dwelt in me--the punishment of a
sin freely committed by Adam, and I was a son of Adam.
23. For if there are as many
opposing natures as there are opposing wills, there will not be two but many
more. If any man is trying to decide whether he should go to their conventicle
or to the theater, the Manicheans at once cry out, "See, here are two
natures--one good, drawing this way, another bad, drawing back that way; for
how else can you explain this indecision between conflicting wills?" But I
reply that both impulses are bad--that which draws to them and that which draws
back to the theater. But they do not believe that the will which draws to them
can be anything but good. Suppose, then, that one of us should try to decide,
and through the conflict of his two wills should waver whether he should go to
the theater or to our Church. Would not those also waver about the answer here?
For either they must confess, which they are unwilling to do, that the will
that leads to our church is as good as that which carries their own adherents
and those captivated by their mysteries; or else they must imagine that there
are two evil natures and two evil minds in one man, both at war with each
other, and then it will not be true what they say, that there is one good and
another bad. Else they must be converted to the truth, and no longer deny that
when anyone deliberates there is one soul fluctuating between conflicting
wills.
24. Let them no longer maintain
that when they perceive two wills to be contending with each other in the same
man the contest is between two opposing minds, of two opposing substances, from
two opposing principles, the one good and the other bad. Thus, O true God, thou
dost reprove and confute and convict them. For both wills may be bad: as when a
man tries to decide whether he should kill a man by poison or by the sword;
whether he should take possession of this field or that one belonging to
someone else, when he cannot get both; whether he should squander his money to
buy pleasure or hold onto his money through the motive of covetousness; whether
he should go to the circus or to the theater, if both are open on the same day;
or, whether he should take a third course, open at the same time, and rob
another man's house; or, a fourth option, whether he should commit adultery, if
he has the opportunity--all these things concurring in the same space of time
and all being equally longed for, although impossible to do at one time. For
the mind is pulled four ways by four antagonistic wills--or even more, in view
of the vast range of human desires--but even the Manicheans do not affirm that
there are these many different substances. The same principle applies as in the
action of good wills. For I ask them, "Is it a good thing to have delight
in reading the apostle, or is it a good thing to delight in a sober psalm, or
is it a good thing to discourse on the gospel?" To each of these, they
will answer, "It is good." But what, then, if all delight us equally
and all at the same time? Do not different wills distract the mind when a man
is trying to decide what he should choose? Yet they are all good, and are at
variance with each other until one is chosen. When this is done the whole
united will may go forward on a single track instead of remaining as it was
before, divided in many ways. So also, when eternity attracts us from above,
and the pleasure of earthly delight pulls us down from below, the soul does not
will either the one or the other with all its force, but still it is the same
soul that does not will this or that with a united will, and is therefore
pulled apart with grievous perplexities, because for truth's sake it prefers
this, but for custom's sake it does not lay that aside.
25. Thus I was sick and tormented,
reproaching myself more bitterly than ever, rolling and writhing in my chain
till it should be utterly broken. By now I was held but slightly, but still was
held. And thou, O Lord, didst press upon me in my inmost heart with a severe
mercy, redoubling the lashes of fear and shame; lest I should again give way
and that same slender remaining tie not be broken off, but recover strength and
enchain me yet more securely.
I kept saying to myself, "See,
let it be done now; let it be done now." And as I said this I all but came
to a firm decision. I all but did it--yet I did not quite. Still I did not fall
back to my old condition, but stood aside for a moment and drew breath. And I
tried again, and lacked only a very little of reaching the resolve--and then
somewhat less, and then all but touched and grasped it. Yet I still did not
quite reach or touch or grasp the goal, because I hesitated to die to death and
to live to life. And the worse way, to which I was habituated, was stronger in
me than the better, which I had not tried. And up to the very moment in which I
was to become another man, the nearer the moment approached, the greater horror
did it strike in me. But it did not strike me back, nor turn me aside, but held
me in suspense.
26. It was, in fact, my old
mistresses, trifles of trifles and vanities of vanities, who still enthralled
me. They tugged at my fleshly garments and softly whispered: "Are you
going to part with us? And from that moment will we never be with you any more?
And from that moment will not this and that be forbidden you forever?"
What were they suggesting to me in those words "this or that"? What
is it they suggested, O my God? Let thy mercy guard the soul of thy servant
from the vileness and the shame they did suggest! And now I scarcely heard
them, for they were not openly showing themselves and opposing me face to face;
but muttering, as it were, behind my back; and furtively plucking at me as I
was leaving, trying to make me look back at them. Still they delayed me, so
that I hesitated to break loose and shake myself free of them and leap over to
the place to which I was being called--for unruly habit kept saying to me,
"Do you think you can live without them?"
27. But now it said this very
faintly; for in the direction I had set my face, and yet toward which I still
trembled to go, the chaste dignity of continence appeared to me--cheerful but not
wanton, modestly alluring me to come and doubt nothing, extending her holy
hands, full of a multitude of good examples--to receive and embrace me. There
were there so many young men and maidens, a multitude of youth and every age,
grave widows and ancient virgins; and continence herself in their midst: not
barren, but a fruitful mother of children--her joys--by thee, O Lord, her
husband. And she smiled on me with a challenging smile as if to say: "Can
you not do what these young men and maidens can? Or can any of them do it of
themselves, and not rather in the Lord their God? The Lord their God gave me to
them. Why do you stand in your own strength, and so stand not? Cast yourself on
him; fear not. He will not flinch and you will not fall. Cast yourself on him
without fear, for he will receive and heal you." And I blushed violently,
for I still heard the muttering of those "trifles" and hung
suspended. Again she seemed to speak: "Stop your ears against those
unclean members of yours, that they may be mortified. They tell you of
delights, but not according to the law of the Lord thy God." This struggle
raging in my heart was nothing but the contest of self against self. And
Alypius kept close beside me, and awaited in silence the outcome of my extraordinary
agitation.
28. Now when deep reflection had
drawn up out of the secret depths of my soul all my misery and had heaped it up
before the sight of my heart, there arose a mighty storm, accompanied by a
mighty rain of tears. That I might give way fully to my tears and lamentations,
I stole away from Alypius, for it seemed to me that solitude was more
appropriate for the business of weeping. I went far enough away that I could
feel that even his presence was no restraint upon me. This was the way I felt
at the time, and he realized it. I suppose I had said something before I
started up and he noticed that the sound of my voice was choked with weeping.
And so he stayed alone, where we had been sitting together, greatly astonished.
I flung myself down under a fig tree--how I know not--and gave free course to
my tears. The streams of my eyes gushed out an acceptable sacrifice to thee.
And, not indeed in these words, but to this effect, I cried to thee: "And
thou, O Lord, how long? How long, O Lord? Wilt thou be angry forever? Oh,
remember not against us our former iniquities."[259]
For I felt that I was still enthralled by them. I sent up these sorrowful
cries: "How long, how long? Tomorrow and tomorrow? Why not now? Why not
this very hour make an end to my uncleanness?"
29. I was saying these things and
weeping in the most bitter contrition of my heart, when suddenly I heard the
voice of a boy or a girl I know not which--coming from the neighboring house,
chanting over and over again, "Pick it up, read it; pick it up, read
it."[260]
Immediately I ceased weeping and began most earnestly to think whether it was
usual for children in some kind of game to sing such a song, but I could not
remember ever having heard the like. So, damming the torrent of my tears, I got
to my feet, for I could not but think that this was a divine command to open
the Bible and read the first passage I should light upon. For I had heard[261]
how Anthony, accidentally coming into church while the gospel was being read,
received the admonition as if what was read had been addressed to him: "Go
and sell what you have and give it to the poor, and you shall have treasure in
heaven; and come and follow me."[262]
By such an oracle he was forthwith converted to thee.
So I quickly returned to the bench
where Alypius was sitting, for there I had put down the apostle's book when I
had left there. I snatched it up, opened it, and in silence read the paragraph
on which my eyes first fell: "Not in rioting and drunkenness, not in
chambering and wantonness, not in strife and envying, but put on the Lord Jesus
Christ, and make no provision for the flesh to fulfill the lusts thereof."[263]
I wanted to read no further, nor did I need to. For instantly, as the sentence
ended, there was infused in my heart something like the light of full certainty
and all the gloom of doubt vanished away.[264]
30. Closing the book, then, and
putting my finger or something else for a mark I began--now with a tranquil
countenance--to tell it all to Alypius. And he in turn disclosed to me what had
been going on in himself, of which I knew nothing. He asked to see what I had
read. I showed him, and he looked on even further than I had read. I had not
known what followed. But indeed it was this, "Him that is weak in the
faith, receive."[265]
This he applied to himself, and told me so. By these words of warning he was
strengthened, and by exercising his good resolution and purpose--all very much
in keeping with his character, in which, in these respects, he was always far
different from and better than I--he joined me in full commitment without any
restless hesitation.
Then we went in to my mother, and
told her what happened, to her great joy. We explained to her how it had
occurred--and she leaped for joy triumphant; and she blessed thee, who art
"able to do exceedingly abundantly above all that we ask or think."[266]
For she saw that thou hadst granted her far more than she had ever asked for in
all her pitiful and doleful lamentations. For thou didst so convert me to thee
that I sought neither a wife nor any other of this world's hopes, but set my
feet on that rule of faith which so many years before thou hadst showed her in
her dream about me. And so thou didst turn her grief into gladness more
plentiful than she had ventured to desire, and dearer and purer than the desire
she used to cherish of having grandchildren of my flesh.
The end of the autobiography. Augustine tells of his
resigning from his professorship and of the days at Cassiciacum in preparation
for baptism. He is baptized together with Adeodatus and Alypius. Shortly
thereafter, they start back for Africa. Augustine recalls the ecstasy he and
his mother shared in Ostia and then reports her death and burial and his grief.
The book closes with a moving prayer for the souls of Monica, Patricius, and
all his fellow citizens of the heavenly Jerusalem.
1. "O Lord, I am thy servant;
I am thy servant and the son of thy handmaid. Thou hast loosed my bonds. I will
offer to thee the sacrifice of thanksgiving."[267]
Let my heart and my tongue praise thee, and let all my bones say, "Lord,
who is like unto thee?" Let them say so, and answer thou me and say unto
my soul, "I am your salvation."
Who am I, and what is my nature?
What evil is there not in me and my deeds; or if not in my deeds, my words; or
if not in my words, my will? But thou, O Lord, art good and merciful, and thy
right hand didst reach into the depth of my death and didst empty out the abyss
of corruption from the bottom of my heart. And this was the result: now I did
not will to do what I willed, and began to will to do what thou didst will.
But where was my free will during
all those years and from what deep and secret retreat was it called forth in a
single moment, whereby I gave my neck to thy "easy yoke" and my
shoulders to thy "light burden," O Christ Jesus, "my Strength
and my Redeemer"? How sweet did it suddenly become to me to be without the
sweetness of trifles! And it was now a joy to put away what I formerly feared
to lose. For thou didst cast them away from me, O true and highest Sweetness.
Thou didst cast them away, and in their place thou didst enter in
thyself--sweeter than all pleasure, though not to flesh and blood; brighter
than all light, but more veiled than all mystery; more exalted than all honor,
though not to them that are exalted in their own eyes. Now was my soul free
from the gnawing cares of seeking and getting, of wallowing in the mire and
scratching the itch of lust. And I prattled like a child to thee, O Lord my
God--my light, my riches, and my salvation.
2. And it seemed right to me, in
thy sight, not to snatch my tongue's service abruptly out of the speech market,
but to withdraw quietly, so that the young men who were not concerned about thy
law or thy peace, but with mendacious follies and forensic strifes, might no
longer purchase from my mouth weapons for their frenzy. Fortunately, there were
only a few days before the "vintage vacation"[268];
and I determined to endure them, so that I might resign in due form and, now
bought by thee, return for sale no more.
My plan was known to thee, but,
save for my own friends, it was not known to other men. For we had agreed that
it should not be made public; although, in our ascent from the "valley of
tears" and our singing of "the song of degrees," thou hadst
given us sharp arrows and hot burning coals to stop that deceitful tongue which
opposes under the guise of good counsel, and devours what it loves as though it
were food.
3. Thou hadst pierced our heart
with thy love, and we carried thy words, as it were, thrust through our vitals.
The examples of thy servants whom thou hadst changed from black to shining
white, and from death to life, crowded into the bosom of our thoughts and
burned and consumed our sluggish temper, that we might not topple back into the
abyss. And they fired us exceedingly, so that every breath of the deceitful
tongue of our detractors might fan the flame and not blow it out.
Though this vow and purpose of ours
should find those who would loudly praise it--for the sake of thy name, which
thou hast sanctified throughout the earth--it nevertheless looked like a
self-vaunting not to wait until the vacation time now so near. For if I had
left such a public office ahead of time, and had made the break in the eye of
the general public, all who took notice of this act of mine and observed how
near was the vintage time that I wished to anticipate would have talked about
me a great deal, as if I were trying to appear a great person. And what purpose
would it serve that people should consider and dispute about my conversion so
that my good should be evil spoken of?
4. Furthermore, this same summer my
lungs had begun to be weak from too much literary labor. Breathing was
difficult; the pains in my chest showed that the lungs were affected and were
soon fatigued by too loud or prolonged speaking. This had at first been a trial
to me, for it would have compelled me almost of necessity to lay down that
burden of teaching; or, if I was to be cured and become strong again, at least
to take a leave for a while. But as soon as the full desire to be still that I
might know that thou art the Lord[269]
arose and was confirmed in me, thou knowest, my God, that I began to rejoice
that I had this excuse ready--and not a feigned one, either--which might
somewhat temper the displeasure of those who for their sons' freedom wished me
never to have any freedom of my own.
Full of joy, then, I bore it until
my time ran out--it was perhaps some twenty days--yet it was some strain to go
through with it, for the greediness which helped to support the drudgery had
gone, and I would have been overwhelmed had not its place been taken by
patience. Some of thy servants, my brethren, may say that I sinned in this,
since having once fully and from my heart enlisted in thy service, I permitted
myself to sit a single hour in the chair of falsehood. I will not dispute it.
But hast thou not, O most merciful Lord, pardoned and forgiven this sin in the
holy water[270]
also, along with all the others, horrible and deadly as they were?
5. Verecundus was severely
disturbed by this new happiness of mine, since he was still firmly held by his
bonds and saw that he would lose my companionship. For he was not yet a
Christian, though his wife was; and, indeed, he was more firmly enchained by
her than by anything else, and held back from that journey on which we had set
out. Furthermore, he declared he did not wish to be a Christian on any terms
except those that were impossible. However, he invited us most courteously to
make use of his country house so long as we would stay there. O Lord, thou wilt
recompense him for this "in the resurrection of the just,"[271]
seeing that thou hast already given him "the lot of the righteous."[272]
For while we were absent at Rome, he was overtaken with bodily sickness, and
during it he was made a Christian and departed this life as one of the
faithful. Thus thou hadst mercy on him, and not on him only, but on us as well;
lest, remembering the exceeding kindness of our friend to us and not able to
count him in thy flock, we should be tortured with intolerable grief. Thanks be
unto thee, our God; we are thine. Thy exhortations, consolations, and faithful
promises assure us that thou wilt repay Verecundus for that country house at
Cassiciacum--where we found rest in thee from the fever of the world--with the
perpetual freshness of thy paradise in which thou hast forgiven him his earthly
sins, in that mountain flowing with milk, that fruitful mountain--thy own.
6. Thus Verecundus was full of
grief; but Nebridius was joyous. For he was not yet a Christian, and had fallen
into the pit of deadly error, believing that the flesh of thy Son, the Truth,
was a phantom.[273]
Yet he had come up out of that pit and now held the same belief that we did.
And though he was not as yet initiated in any of the sacraments of thy Church,
he was a most earnest inquirer after truth. Not long after our conversion and
regeneration by thy baptism, he also became a faithful member of the Catholic
Church, serving thee in perfect chastity and continence among his own people in
Africa, and bringing his whole household with him to Christianity. Then thou
didst release him from the flesh, and now he lives in Abraham's bosom. Whatever
is signified by that term "bosom," there lives my Nebridius, my sweet
friend, thy son by adoption, O Lord, and not a freedman any longer. There he
lives; for what other place could there be for such a soul? There he lives in
that abode about which he used to ask me so many questions--poor ignorant one
that I was. Now he does not put his ear up to my mouth, but his spiritual mouth
to thy fountain, and drinks wisdom as he desires and as he is able--happy
without end. But I do not believe that he is so inebriated by that draught as
to forget me; since thou, O Lord, who art the draught, art mindful of us.
Thus, then, we were comforting the
unhappy Verecundus--our friendship untouched--reconciling him to our conversion
and exhorting him to a faith fit for his condition (that is, to his being
married). We tarried for Nebridius to follow us, since he was so close, and
this he was just about to do when at last the interim ended. The days had
seemed long and many because of my eagerness for leisure and liberty in which I
might sing to thee from my inmost part, "My heart has said to thee, I have
sought thy face; thy face, O Lord, will I seek."[274]
7. Finally the day came on which I
was actually to be relieved from the professorship of rhetoric, from which I
had already been released in intention. And it was done. And thou didst deliver
my tongue as thou hadst already delivered my heart; and I blessed thee for it
with great joy, and retired with my friends to the villa.[275]
My books testify to what I got done there in writing, which was now hopefully
devoted to thy service; though in this pause it was still as if I were panting
from my exertions in the school of pride.[276]
These were the books in which I engaged in dialogue with my friends, and also
those in soliloquy before thee alone.[277]
And there are my letters to Nebridius, who was still absent.[278]
When would there be enough time to
recount all thy great blessings which thou didst bestow on us in that time,
especially as I am hastening on to still greater mercies? For my memory recalls
them to me and it is pleasant to confess them to thee, O Lord: the inward goads
by which thou didst subdue me and how thou broughtest me low, leveling the
mountains and hills of my thoughts, straightening my crookedness, and smoothing
my rough ways. And I remember by what means thou also didst subdue Alypius, my
heart's brother, to the name of thy only Son, our Lord and Saviour Jesus
Christ--which he at first refused to have inserted in our writings. For at
first he preferred that they should smell of the cedars of the schools[279]
which the Lord hath now broken down, rather than of the wholesome herbs of the
Church, hostile to serpents.[280]
8. O my God, how did I cry to thee
when I read the psalms of David, those hymns of faith, those paeans of devotion
which leave no room for swelling pride! I was still a novice in thy true love,
a catechumen keeping holiday at the villa, with Alypius, a catechumen like
myself. My mother was also with us--in woman's garb, but with a man's faith,
with the peacefulness of age and the fullness of motherly love and Christian
piety. What cries I used to send up to thee in those songs, and how I was
enkindled toward thee by them! I burned to sing them if possible, throughout
the whole world, against the pride of the human race. And yet, indeed, they are
sung throughout the whole world, and none can hide himself from thy heat. With
what strong and bitter regret was I indignant at the Manicheans! Yet I also
pitied them; for they were ignorant of those sacraments, those medicines[281]--and
raved insanely against the cure that might have made them sane! I wished they
could have been somewhere close by, and--without my knowledge--could have seen
my face and heard my words when, in that time of leisure, I pored over the
Fourth Psalm. And I wish they could have seen how that psalm affected me.[282]
"When I called upon thee, O God of my righteousness, thou didst hear me;
thou didst enlarge me when I was in distress. Have mercy upon me and hear my
prayer." I wish they might have heard what I said in comment on those words--without
my knowing that they heard, lest they should think that I was speaking it just
on their account. For, indeed, I should not have said quite the same things,
nor quite in the same way, if I had known that I was heard and seen by them.
And if I had so spoken, they would not have meant the same things to them as
they did to me when I spoke by and for myself before thee, out of the private
affections of my soul.
9. By turns I trembled with fear
and warmed with hope and rejoiced in thy mercy, O Father. And all these
feelings showed forth in my eyes and voice when thy good Spirit turned to us
and said, "O sons of men, how long will you be slow of heart, how long
will you love vanity, and seek after falsehood?" For I had loved vanity
and sought after falsehood. And thou, O Lord, had already magnified thy Holy
One, raising him from the dead and setting him at thy right hand, that thence
he should send forth from on high his promised "Paraclete, the Spirit of
Truth." Already he had sent him, and I knew it not. He had sent him
because he was now magnified, rising from the dead and ascending into heaven.
For till then "the Holy Spirit was not yet given, because Jesus was not
yet glorified."[283]
And the prophet cried out: "How long will you be slow of heart? How long
will you love vanity, and seek after falsehood? Know this, that the Lord hath
magnified his Holy One." He cries, "How long?" He cries,
"Know this," and I--so long "loving vanity, and seeking after
falsehood"--heard and trembled, because these words were spoken to such a
one as I remembered that I myself had been. For in those phantoms which I once
held for truth there was vanity and falsehood. And I spoke many things loudly
and earnestly--in the contrition of my memory--which I wish they had heard, who
still "love vanity and seek after falsehood." Perhaps they would have
been troubled, and have vomited up their error, and thou wouldst have heard
them when they cried to thee; for by a real death in the flesh He died for us
who now maketh intercession for us with thee.
10. I read on further, "Be
angry, and sin not." And how deeply was I touched, O my God; for I had now
learned to be angry with myself for the things past, so that in the future I
might not sin. Yes, to be angry with good cause, for it was not another nature
out of the race of darkness that had sinned for me--as they affirm who are not
angry with themselves, and who store up for themselves dire wrath against the
day of wrath and the revelation of thy righteous judgment. Nor were the good
things I saw now outside me, nor were they to be seen with the eyes of flesh in
the light of the earthly sun. For they that have their joys from without sink
easily into emptiness and are spilled out on those things that are visible and
temporal, and in their starving thoughts they lick their very shadows. If only
they would grow weary with their hunger and would say, "Who will show us
any good?" And we would answer, and they would hear, "O Lord, the
light of thy countenance shines bright upon us." For we are not that Light
that enlightens every man, but we are enlightened by thee, so that we who were
formerly in darkness may now be alight in thee. If only they could behold the
inner Light Eternal which, now that I had tasted it, I gnashed my teeth because
I could not show it to them unless they brought me their heart in their
eyes--their roving eyes--and said, "Who will show us any good?" But
even there, in the inner chamber of my soul--where I was angry with myself;
where I was inwardly pricked, where I had offered my sacrifice, slaying my old
man, and hoping in thee with the new resolve of a new life with my trust laid
in thee--even there thou hadst begun to grow sweet to me and to "put
gladness in my heart." And thus as I read all this, I cried aloud and felt
its inward meaning. Nor did I wish to be increased in worldly goods which are
wasted by time, for now I possessed, in thy eternal simplicity, other corn and
wine and oil.
11. And with a loud cry from my
heart, I read the following verse: "Oh, in peace! Oh, in the
Selfsame!"[284]
See how he says it: "I will lay me down and take my rest."[285]
For who shall withstand us when the truth of this saying that is written is
made manifest: "Death is swallowed up in victory"[286]?
For surely thou, who dost not change, art the Selfsame, and in thee is rest and
oblivion to all distress. There is none other beside thee, nor are we to toil
for those many things which are not thee, for only thou, O Lord, makest me to
dwell in hope."
These things I read and was
enkindled--but still I could not discover what to do with those deaf and dead
Manicheans to whom I myself had belonged; for I had been a bitter and blind
reviler against these writings, honeyed with the honey of heaven and luminous
with thy light. And I was sorely grieved at these enemies of this Scripture.
12. When shall I call to mind all
that happened during those holidays? I have not forgotten them; nor will I be
silent about the severity of thy scourge, and the amazing quickness of thy
mercy. During that time thou didst torture me with a toothache; and when it had
become so acute that I was not able to speak, it came into my heart to urge all
my friends who were present to pray for me to thee, the God of all health. And
I wrote it down on the tablet and gave it to them to read. Presently, as we
bowed our knees in supplication, the pain was gone. But what pain? How did it
go? I confess that I was terrified, O Lord my God, because from my earliest
years I had never experienced such pain. And thy purposes were profoundly
impressed upon me; and rejoicing in faith, I praised thy name. But that faith
allowed me no rest in respect of my past sins, which were not yet forgiven me
through thy baptism.
13. Now that the vintage vacation
was ended, I gave notice to the citizens of Milan that they might provide their
scholars with another word-merchant. I gave as my reasons my determination to
serve thee and also my insufficiency for the task, because of the difficulty in
breathing and the pain in my chest.
And by letters I notified thy
bishop, the holy man Ambrose, of my former errors and my present resolution.
And I asked his advice as to which of thy books it was best for me to read so
that I might be the more ready and fit for the reception of so great a grace.
He recommended Isaiah the prophet; and I believe it was because Isaiah
foreshows more clearly than others the gospel, and the calling of the Gentiles.
But because I could not understand the first part and because I imagined the
rest to be like it, I laid it aside with the intention of taking it up again
later, when better practiced in our Lord's words.
14. When the time arrived for me to
give in my name, we left the country and returned to Milan. Alypius also
resolved to be born again in thee at the same time. He was already clothed with
the humility that befits thy sacraments, and was so brave a tamer of his body
that he would walk the frozen Italian soil with his naked feet, which called
for unusual fortitude. We took with us the boy Adeodatus, my son after the
flesh, the offspring of my sin. Thou hadst made of him a noble lad. He was
barely fifteen years old, but his intelligence excelled that of many grave and
learned men. I confess to thee thy gifts, O Lord my God, creator of all, who
hast power to reform our deformities--for there was nothing of me in that boy
but the sin. For it was thou who didst inspire us to foster him in thy
discipline, and none other--thy gifts I confess to thee. There is a book of
mine, entitled De Magistro.[287]
It is a dialogue between Adeodatus and me, and thou knowest that all things
there put into the mouth of my interlocutor are his, though he was then only in
his sixteenth year. Many other gifts even more wonderful I found in him. His
talent was a source of awe to me. And who but thou couldst be the worker of
such marvels? And thou didst quickly remove his life from the earth, and even
now I recall him to mind with a sense of security, because I fear nothing for
his childhood or youth, nor for his whole career. We took him for our
companion, as if he were the same age in grace with ourselves, to be trained
with ourselves in thy discipline. And so we were baptized and the anxiety about
our past life left us.
Nor did I ever have enough in those
days of the wondrous sweetness of meditating on the depth of thy counsels
concerning the salvation of the human race. How freely did I weep in thy hymns
and canticles; how deeply was I moved by the voices of thy sweet-speaking
Church! The voices flowed into my ears; and the truth was poured forth into my
heart, where the tide of my devotion overflowed, and my tears ran down, and I
was happy in all these things.
15. The church of Milan had only
recently begun to employ this mode of consolation and exaltation with all the
brethren singing together with great earnestness of voice and heart. For it was
only about a year--not much more--since Justina, the mother of the boy-emperor
Valentinian, had persecuted thy servant Ambrose on behalf of her heresy, in
which she had been seduced by the Arians. The devoted people kept guard in the
church, prepared to die with their bishop, thy servant. Among them my mother,
thy handmaid, taking a leading part in those anxieties and vigils, lived there
in prayer. And even though we were still not wholly melted by the heat of thy Spirit,
we were nevertheless excited by the alarmed and disturbed city.
This was the time that the custom
began, after the manner of the Eastern Church, that hymns and psalms should be
sung, so that the people would not be worn out with the tedium of lamentation.
This custom, retained from then till now, has been imitated by many, indeed, by
almost all thy congregations throughout the rest of the world.[288]
16. Then by a vision thou madest
known to thy renowned bishop the spot where lay the bodies of Gervasius and
Protasius, the martyrs, whom thou hadst preserved uncorrupted for so many years
in thy secret storehouse, so that thou mightest produce them at a fit time to
check a woman's fury--a woman indeed, but also a queen! When they were
discovered and dug up and brought with due honor to the basilica of Ambrose, as
they were borne along the road many who were troubled by unclean spirits--the
devils confessing themselves--were healed. And there was also a certain man, a
well-known citizen of the city, blind many years, who, when he had asked and
learned the reason for the people's tumultuous joy, rushed out and begged his
guide to lead him to the place. When he arrived there, he begged to be
permitted to touch with his handkerchief the bier of thy saints, whose death is
precious in thy sight. When he had done this, and put it to his eyes, they were
immediately opened. The fame of all this spread abroad; from this thy glory
shone more brightly. And also from this the mind of that angry woman, though
not enlarged to the sanity of a full faith, was nevertheless restrained from
the fury of persecution.
Thanks to thee, O my God. Whence
and whither hast thou led my memory, that I should confess such things as these
to thee--for great as they were, I had forgetfully passed them over? And yet at
that time, when the sweet savor of thy ointment was so fragrant, I did not run
after thee.[289]
Therefore, I wept more bitterly as I listened to thy hymns, having so long
panted after thee. And now at length I could breathe as much as the space
allows in this our straw house.[290]
17. Thou, O Lord, who makest men of
one mind to dwell in a single house, also broughtest Evodius to join our
company. He was a young man of our city, who, while serving as a secret service
agent, was converted to thee and baptized before us. He had relinquished his
secular service, and prepared himself for thine. We were together, and we were
resolved to live together in our devout purpose.
We cast about for some place where
we might be most useful in our service to thee, and had planned on going back
together to Africa. And when we had got as far as Ostia on the Tiber, my mother
died.
I am passing over many things, for
I must hasten. Receive, O my God, my confessions and thanksgiving for the
unnumbered things about which I am silent. But I will not omit anything my mind
has brought back concerning thy handmaid who brought me forth--in her flesh,
that I might be born into this world's light, and in her heart, that I might be
born to life eternal. I will not speak of her gifts, but of thy gift in her;
for she neither made herself nor trained herself. Thou didst create her, and
neither her father nor her mother knew what kind of being was to come forth
from them. And it was the rod of thy Christ, the discipline of thy only Son,
that trained her in thy fear, in the house of one of thy faithful ones who was
a sound member of thy Church. Yet my mother did not attribute this good
training of hers as much to the diligence of her own mother as to that of a
certain elderly maidservant who had nursed her father, carrying him around on
her back, as big girls carried babies. Because of her long-time service and
also because of her extreme age and excellent character, she was much respected
by the heads of that Christian household. The care of her master's daughters
was also committed to her, and she performed her task with diligence. She was
quite earnest in restraining them with a holy severity when necessary and
instructing them with a sober sagacity. Thus, except at mealtimes at their
parents' table--when they were fed very temperately--she would not allow them
to drink even water, however parched they were with thirst. In this way she
took precautions against an evil custom and added the wholesome advice:
"You drink water now only because you don't control the wine; but when you
are married and mistresses of pantry and cellar, you may not care for water,
but the habit of drinking will be fixed." By such a method of instruction,
and her authority, she restrained the longing of their tender age, and
regulated even the thirst of the girls to such a decorous control that they no
longer wanted what they ought not to have.
18. And yet, as thy handmaid
related to me, her son, there had stolen upon her a love of wine. For, in the
ordinary course of things, when her parents sent her as a sober maiden to draw
wine from the cask, she would hold a cup under the tap; and then, before she
poured the wine into the bottle, she would wet the tips of her lips with a
little of it, for more than this her taste refused. She did not do this out of
any craving for drink, but out of the overflowing buoyancy of her time of life,
which bubbles up with sportiveness and youthful spirits, but is usually borne down
by the gravity of the old folks. And so, adding daily a little to that
little--for "he that contemns small things shall fall by a little here and
a little there"[291]--she
slipped into such a habit as to drink off eagerly her little cup nearly full of
wine.
Where now was that wise old woman
and her strict prohibition? Could anything prevail against our secret disease
if thy medicine, O Lord, did not watch over us? Though father and mother and
nurturers are absent, thou art present, who dost create, who callest, and who
also workest some good for our salvation, through those who are set over us.
What didst thou do at that time, O my God? How didst thou heal her? How didst
thou make her whole? Didst thou not bring forth from another woman's soul a
hard and bitter insult, like a surgeon's knife from thy secret store, and with
one thrust drain off all that putrefaction? For the slave girl who used to
accompany her to the cellar fell to quarreling with her little mistress, as it
sometimes happened when she was alone with her, and cast in her teeth this vice
of hers, along with a very bitter insult: calling her "a drunkard."
Stung by this taunt, my mother saw her own vileness and immediately condemned
and renounced it.
As the flattery of friends
corrupts, so often do the taunts of enemies instruct. Yet thou repayest them,
not for the good thou workest through their means, but for the malice they
intended. That angry slave girl wanted to infuriate her young mistress, not to
cure her; and that is why she spoke up when they were alone. Or perhaps it was
because their quarrel just happened to break out at that time and place; or
perhaps she was afraid of punishment for having told of it so late.
But thou, O Lord, ruler of heaven
and earth, who changest to thy purposes the deepest floods and controls the
turbulent tide of the ages, thou healest one soul by the unsoundness of
another; so that no man, when he hears of such a happening, should attribute it
to his own power if another person whom he wishes to reform is reformed through
a word of his.
19. Thus modestly and soberly
brought up, she was made subject to her parents by thee, rather more than by
her parents to thee. She arrived at a marriageable age, and she was given to a
husband whom she served as her lord. And she busied herself to gain him to
thee, preaching thee to him by her behavior, in which thou madest her fair and
reverently amiable, and admirable to her husband. For she endured with patience
his infidelity and never had any dissension with her husband on this account.
For she waited for thy mercy upon him until, by believing in thee, he might
become chaste.
Moreover, even though he was
earnest in friendship, he was also violent in anger; but she had learned that
an angry husband should not be resisted, either in deed or in word. But as soon
as he had grown calm and was tranquil, and she saw a fitting moment, she would
give him a reason for her conduct, if he had been excited unreasonably. As a
result, while many matrons whose husbands were more gentle than hers bore the
marks of blows on their disfigured faces, and would in private talk blame the
behavior of their husbands, she would blame their tongues, admonishing them
seriously--though in a jesting manner--that from the hour they heard what are
called the matrimonial tablets read to them, they should think of them as
instruments by which they were made servants. So, always being mindful of their
condition, they ought not to set themselves up in opposition to their lords.
And, knowing what a furious, bad-tempered husband she endured, they marveled
that it had never been rumored, nor was there any mark to show, that Patricius
had ever beaten his wife, or that there had been any domestic strife between
them, even for a day. And when they asked her confidentially the reason for
this, she taught them the rule I have mentioned. Those who observed it
confirmed the wisdom of it and rejoiced; those who did not observe it were
bullied and vexed.
20. Even her mother-in-law, who was
at first prejudiced against her by the whisperings of malicious servants, she
conquered by submission, persevering in it with patience and meekness; with the
result that the mother-in-law told her son of the tales of the meddling
servants which had disturbed the domestic peace between herself and her
daughter-in-law and begged him to punish them for it. In conformity with his
mother's wish, and in the interest of family discipline to insure the future
harmony of its members, he had those servants beaten who were pointed out by
her who had discovered them; and she promised a similar reward to anyone else
who, thinking to please her, should say anything evil of her daughter-in-law.
After this no one dared to do so, and they lived together with a wonderful
sweetness of mutual good will.
21. This other great gift thou also
didst bestow, O my God, my Mercy, upon that good handmaid of thine, in whose
womb thou didst create me. It was that whenever she could she acted as a
peacemaker between any differing and discordant spirits, and when she heard
very bitter things on either side of a controversy--the kind of bloated and
undigested discord which often belches forth bitter words, when crude malice is
breathed out by sharp tongues to a present friend against an absent enemy--she
would disclose nothing about the one to the other except what might serve
toward their reconciliation. This might seem a small good to me if I did not
know to my sorrow countless persons who, through the horrid and far-spreading
infection of sin, not only repeat to enemies mutually enraged things said in
passion against each other, but also add some things that were never said at
all. It ought not to be enough in a truly humane man merely not to incite or
increase the enmities of men by evil-speaking; he ought likewise to endeavor by
kind words to extinguish them. Such a one was she--and thou, her most intimate
instructor, didst teach her in the school of her heart.
22. Finally, her own husband, now
toward the end of his earthly existence, she won over to thee. Henceforth, she
had no cause to complain of unfaithfulness in him, which she had endured before
he became one of the faithful. She was also the servant of thy servants. All
those who knew her greatly praised, honored, and loved thee in her because,
through the witness of the fruits of a holy life, they recognized thee present
in her heart. For she had "been the wife of one man,"[292]
had honored her parents, had guided her house in piety, was highly reputed for
good works, and brought up her children, travailing in labor with them as often
as she saw them swerving from thee. Lastly, to all of us, O Lord--since of thy
favor thou allowest thy servants to speak--to all of us who lived together in
that association before her death in thee she devoted such care as she might
have if she had been mother of us all; she served us as if she had been the
daughter of us all.
23. As the day now approached on
which she was to depart this life--a day which thou knewest, but which we did
not--it happened (though I believe it was by thy secret ways arranged) that she
and I stood alone, leaning in a certain window from which the garden of the
house we occupied at Ostia could be seen. Here in this place, removed from the
crowd, we were resting ourselves for the voyage after the fatigues of a long
journey.
We were conversing alone very
pleasantly and "forgetting those things which are past, and reaching
forward toward those things which are future."[293]
We were in the present--and in the presence of Truth (which thou
art)--discussing together what is the nature of the eternal life of the saints:
which eye has not seen, nor ear heard, neither has entered into the heart of
man.[294]
We opened wide the mouth of our heart, thirsting for those supernal streams of
thy fountain, "the fountain of life" which is with thee,[295]
that we might be sprinkled with its waters according to our capacity and might
in some measure weigh the truth of so profound a mystery.
24. And when our conversation had
brought us to the point where the very highest of physical sense and the most
intense illumination of physical light seemed, in comparison with the sweetness
of that life to come, not worthy of comparison, nor even of mention, we lifted
ourselves with a more ardent love toward the Selfsame,[296]
and we gradually passed through all the levels of bodily objects, and even
through the heaven itself, where the sun and moon and stars shine on the earth.
Indeed, we soared higher yet by an inner musing, speaking and marveling at thy
works.
And we came at last to our own
minds and went beyond them, that we might climb as high as that region of
unfailing plenty where thou feedest Israel forever with the food of truth,
where life is that Wisdom by whom all things are made, both which have been and
which are to be. Wisdom is not made, but is as she has been and forever shall
be; for "to have been" and "to be hereafter" do not apply
to her, but only "to be," because she is eternal and "to have
been" and "to be hereafter" are not eternal.
And while we were thus speaking and
straining after her, we just barely touched her with the whole effort of our
hearts. Then with a sigh, leaving the first fruits of the Spirit bound to that
ecstasy, we returned to the sounds of our own tongue, where the spoken word had
both beginning and end.[297]
But what is like to thy Word, our Lord, who remaineth in himself without
becoming old, and "makes all things new"[298]?
25. What we said went something
like this: "If to any man the tumult of the flesh were silenced; and the
phantoms of earth and waters and air were silenced; and the poles were silent
as well; indeed, if the very soul grew silent to herself, and went beyond
herself by not thinking of herself; if fancies and imaginary revelations were
silenced; if every tongue and every sign and every transient thing--for
actually if any man could hear them, all these would say, `We did not create
ourselves, but were created by Him who abides forever'--and if, having uttered
this, they too should be silent, having stirred our ears to hear him who created
them; and if then he alone spoke, not through them but by himself, that we
might hear his word, not in fleshly tongue or angelic voice, nor sound of
thunder, nor the obscurity of a parable, but might hear him--him for whose sake
we love these things--if we could hear him without these, as we two now
strained ourselves to do, we then with rapid thought might touch on that
Eternal Wisdom which abides over all. And if this could be sustained, and other
visions of a far different kind be taken away, and this one should so ravish
and absorb and envelop its beholder in these inward joys that his life might be
eternally like that one moment of knowledge which we now sighed after--would
not this be the reality of the saying, `Enter into the joy of thy Lord'[299]?
But when shall such a thing be? Shall it not be `when we all shall rise again,'
and shall it not be that `all things will be changed'[300]?"
26. Such a thought I was
expressing, and if not in this manner and in these words, still, O Lord, thou
knowest that on that day we were talking thus and that this world, with all its
joys, seemed cheap to us even as we spoke. Then my mother said: "Son, for
myself I have no longer any pleasure in anything in this life. Now that my
hopes in this world are satisfied, I do not know what more I want here or why I
am here. There was indeed one thing for which I wished to tarry a little in
this life, and that was that I might see you a Catholic Christian before I
died. My God hath answered this more than abundantly, so that I see you now
made his servant and spurning all earthly happiness. What more am I to do
here?"
27. I do not well remember what
reply I made to her about this. However, it was scarcely five days
later--certainly not much more--that she was prostrated by fever. While she was
sick, she fainted one day and was for a short time quite unconscious. We
hurried to her, and when she soon regained her senses, she looked at me and my
brother[301]
as we stood by her, and said, in inquiry, "Where was I?" Then looking
intently at us, dumb in our grief, she said, "Here in this place shall you
bury your mother." I was silent and held back my tears; but my brother
said something, wishing her the happier lot of dying in her own country and not
abroad. When she heard this, she fixed him with her eye and an anxious
countenance, because he savored of such earthly concerns, and then gazing at me
she said, "See how he speaks." Soon after, she said to us both:
"Lay this body anywhere, and do not let the care of it be a trouble to you
at all. Only this I ask: that you will remember me at the Lord's altar,
wherever you are." And when she had expressed her wish in such words as
she could, she fell silent, in heavy pain with her increasing sickness.
28. But as I thought about thy
gifts, O invisible God, which thou plantest in the heart of thy faithful ones,
from which such marvelous fruits spring up, I rejoiced and gave thanks to thee,
remembering what I had known of how she had always been much concerned about
her burial place, which she had provided and prepared for herself by the body
of her husband. For as they had lived very peacefully together, her desire had
always been--so little is the human mind capable of grasping things
divine--that this last should be added to all that happiness, and commented on
by others: that, after her pilgrimage beyond the sea, it would be granted her
that the two of them, so united on earth, should lie in the same grave.
When this vanity, through the
bounty of thy goodness, had begun to be no longer in her heart, I do not know;
but I joyfully marveled at what she had thus disclosed to me--though indeed in
our conversation in the window, when she said, "What is there here for me
to do any more?" she appeared not to desire to die in her own country. I
heard later on that, during our stay in Ostia, she had been talking in maternal
confidence to some of my friends about her contempt of this life and the
blessing of death. When they were amazed at the courage which was given her, a
woman, and had asked her whether she did not dread having her body buried so
far from her own city, she replied: "Nothing is far from God. I do not
fear that, at the end of time, he should not know the place whence he is to
resurrect me." And so on the ninth day of her sickness, in the fifty-sixth
year of her life and the thirty-third of mine,[302]
that religious and devout soul was set loose from the body.
29. I closed her eyes; and there
flowed in a great sadness on my heart and it was passing into tears, when at
the strong behest of my mind my eyes sucked back the fountain dry, and sorrow
was in me like a convulsion. As soon as she breathed her last, the boy
Adeodatus burst out wailing; but he was checked by us all, and became quiet.
Likewise, my own childish feeling which was, through the youthful voice of my
heart, seeking escape in tears, was held back and silenced. For we did not
consider it fitting to celebrate that death with tearful wails and groanings.
This is the way those who die unhappy or are altogether dead are usually
mourned. But she neither died unhappy nor did she altogether die.[303]
For of this we were assured by the witness of her good life, her "faith
unfeigned,"[304]
and other manifest evidence.
30. What was it, then, that hurt me
so grievously in my heart except the newly made wound, caused from having the
sweet and dear habit of living together with her suddenly broken? I was full of
joy because of her testimony in her last illness, when she praised my dutiful
attention and called me kind, and recalled with great affection of love that
she had never heard any harsh or reproachful sound from my mouth against her.
But yet, O my God who made us, how can that honor I paid her be compared with
her service to me? I was then left destitute of a great comfort in her, and my
soul was stricken; and that life was torn apart, as it were, which had been
made but one out of hers and mine together.[305]
31. When the boy was restrained
from weeping, Evodius took up the Psalter and began to sing, with the whole
household responding, the psalm, "I will sing of mercy and judgment unto
thee, O Lord."[306]
And when they heard what we were doing, many of the brethren and religious
women came together. And while those whose office it was to prepare for the
funeral went about their task according to custom, I discoursed in another part
of the house, with those who thought I should not be left alone, on what was
appropriate to the occasion. By this balm of truth, I softened the anguish
known to thee. They were unconscious of it and listened intently and thought me
free of any sense of sorrow. But in thy ears, where none of them heard, I
reproached myself for the mildness of my feelings, and restrained the flow of
my grief which bowed a little to my will. The paroxysm returned again, and I knew
what I repressed in my heart, even though it did not make me burst forth into
tears or even change my countenance; and I was greatly annoyed that these human
things had such power over me, which in the due order and destiny of our
natural condition must of necessity happen. And so with a new sorrow I sorrowed
for my sorrow and was wasted with a twofold sadness.
32. So, when the body was carried
forth, we both went and returned without tears. For neither in those prayers
which we poured forth to thee, when the sacrifice of our redemption was offered
up to thee for her--with the body placed by the side of the grave as the custom
is there, before it is lowered down into it--neither in those prayers did I
weep. But I was most grievously sad in secret all the day, and with a troubled
mind entreated thee, as I could, to heal my sorrow; but thou didst not. I now
believe that thou wast fixing in my memory, by this one lesson, the power of
the bonds of all habit, even on a mind which now no longer feeds upon deception.
It then occurred to me that it would be a good thing to go and bathe, for I had
heard that the word for bath [balneum] took its name from the Greek balaneion
[[[beta]][[alpha]][[lambda]][[alpha]][[nu]][[epsilon]][[iota]][[omicron]][[nu]]]
because it washes anxiety from the mind. Now see, this also I confess to thy
mercy, "O Father of the fatherless"[307]:
I bathed and felt the same as I had done before. For the bitterness of my grief
was not sweated from my heart.
Then I slept, and when I awoke I
found my grief not a little assuaged. And as I lay there on my bed, those true
verses of Ambrose came to my mind, for thou art truly,
"Deus, creator omnium,
Polique rector, vestiens
Diem decoro lumine,
Noctem sopora gratia;
Artus solutos ut quies
Reddat laboris usui
Mentesque fessas allevet,
Luctusque solvat anxios."
"O God, Creator of us all,
Guiding the orbs celestial,
Clothing the day with lovely light,
Appointing gracious sleep by night:
Thy grace our wearied limbs restore
To strengthened labor, as before,
And ease the grief of tired minds
From that deep torment which it
finds."[308]
33. And then, little by little,
there came back to me my former memories of thy handmaid: her devout life
toward thee, her holy tenderness and attentiveness toward us, which had
suddenly been taken away from me--and it was a solace for me to weep in thy
sight, for her and for myself, about her and about myself. Thus I set free the
tears which before I repressed, that they might flow at will, spreading them
out as a pillow beneath my heart. And it rested on them, for thy ears were near
me--not those of a man, who would have made a scornful comment about my
weeping. But now in writing I confess it to thee, O Lord! Read it who will, and
comment how he will, and if he finds me to have sinned in weeping for my mother
for part of an hour--that mother who was for a while dead to my eyes, who had
for many years wept for me that I might live in thy eyes--let him not laugh at
me; but if he be a man of generous love, let him weep for my sins against thee,
the Father of all the brethren of thy Christ.
34. Now that my heart is healed of
that wound--so far as it can be charged against me as a carnal affection--I
pour out to thee, O our God, on behalf of thy handmaid, tears of a very
different sort: those which flow from a spirit broken by the thoughts of the
dangers of every soul that dies in Adam. And while she had been "made
alive" in Christ[309]
even before she was freed from the flesh, and had so lived as to praise thy
name both by her faith and by her life, yet I would not dare say that from the
time thou didst regenerate her by baptism no word came out of her mouth against
thy precepts. But it has been declared by thy Son, the Truth, that "whosoever
shall say to his brother, You fool, shall be in danger of hell-fire."[310]
And there would be doom even for the life of a praiseworthy man if thou
judgedst it with thy mercy set aside. But since thou dost not so stringently
inquire after our sins, we hope with confidence to find some place in thy
presence. But whoever recounts his actual and true merits to thee, what is he
doing but recounting to thee thy own gifts? Oh, if only men would know
themselves as men, then "he that glories" would "glory in the
Lord"[311]!
35. Thus now, O my Praise and my
Life, O God of my heart, forgetting for a little her good deeds for which I
give joyful thanks to thee, I now beseech thee for the sins of my mother.
Hearken unto me, through that Medicine of our wounds, who didst hang upon the
tree and who sittest at thy right hand "making intercession for us."[312]
I know that she acted in mercy, and from the heart forgave her debtors their
debts.[313]
I beseech thee also to forgive her debts, whatever she contracted during so
many years since the water of salvation. Forgive her, O Lord, forgive her, I
beseech thee; "enter not into judgment" with her.[314]
Let thy mercy be exalted above thy justice, for thy words are true and thou
hast promised mercy to the merciful, that the merciful shall obtain mercy.[315]
This is thy gift, who hast mercy on whom thou wilt and who wilt have compassion
on whom thou dost have compassion on.[316]
36. Indeed, I believe thou hast
already done what I ask of thee, but "accept the freewill offerings of my
mouth, O Lord."[317]
For when the day of her dissolution was so close, she took no thought to have
her body sumptuously wrapped or embalmed with spices. Nor did she covet a
handsome monument, or even care to be buried in her own country. About these
things she gave no commands at all, but only desired to have her name
remembered at thy altar, where she had served without the omission of a single
day, and where she knew that the holy sacrifice was dispensed by which that
handwriting that was against us is blotted out; and that enemy vanquished who,
when he summed up our offenses and searched for something to bring against us,
could find nothing in Him, in whom we conquer.
Who will restore to him the
innocent blood? Who will repay him the price with which he bought us, so as to
take us from him? Thus to the sacrament of our redemption did thy hand maid
bind her soul by the bond of faith. Let none separate her from thy protection.
Let not the "lion" and "dragon" bar her way by force or
fraud. For she will not reply that she owes nothing, lest she be convicted and
duped by that cunning deceiver. Rather, she will answer that her sins are
forgiven by Him to whom no one is able to repay the price which he, who owed us
nothing, laid down for us all.
37. Therefore, let her rest in
peace with her husband, before and after whom she was married to no other man;
whom she obeyed with patience, bringing fruit to thee that she might also win
him for thee. And inspire, O my Lord my God, inspire thy servants, my brothers;
thy sons, my masters, who with voice and heart and writings I serve, that as
many of them as shall read these confessions may also at thy altar remember
Monica, thy handmaid, together with Patricius, once her husband; by whose flesh
thou didst bring me into this life, in a manner I know not. May they with pious
affection remember my parents in this transitory life, and remember my brothers
under thee our Father in our Catholic mother; and remember my fellow citizens
in the eternal Jerusalem, for which thy people sigh in their pilgrimage from
birth until their return. So be fulfilled what my mother desired of me--more
richly in the prayers of so many gained for her through these confessions of
mine than by my prayers alone.
From autobiography to self-analysis. Augustine turns
from his memories of the past to the inner mysteries of memory itself. In doing
so, he reviews his motives for these written "confessions," and seeks
to chart the path by which men come to God. But this brings him into the intricate
analysis of memory and its relation to the self and its powers. This done, he
explores the meaning and mode of true prayer. In conclusion, he undertakes a
detailed analysis of appetite and the temptations to which the flesh and the
soul are heirs, and comes finally to see how necessary and right it was for the
Mediator between God and man to have been the God-Man.
1. Let me know thee, O my Knower;
let me know thee even as I am known.[318]
O Strength of my soul, enter it and prepare it for thyself that thou mayest
have and hold it, without "spot or blemish."[319]
This is my hope, therefore have I spoken; and in this hope I rejoice whenever I
rejoice aright. But as for the other things of this life, they deserve our
lamentations less, the more we lament them; and some should be lamented all the
more, the less men care for them. For see, "Thou desirest truth"[320]
and "he who does the truth comes to the light."[321]
This is what I wish to do through confession in my heart before thee, and in my
writings before many witnesses.
2. And what is there in me that
could be hidden from thee, Lord, to whose eyes the abysses of man's conscience
are naked, even if I were unwilling to confess it to thee? In doing so I would
only hide thee from myself, not myself from thee. But now that my groaning is
witness to the fact that I am dissatisfied with myself, thou shinest forth and
satisfiest. Thou art beloved and desired; so that I blush for myself, and
renounce myself and choose thee, for I can neither please thee nor myself
except in thee. To thee, then, O Lord, I am laid bare, whatever I am, and I
have already said with what profit I may confess to thee. I do not do it with
words and sounds of the flesh but with the words of the soul, and with the
sound of my thoughts, which thy ear knows. For when I am wicked, to confess to
thee means nothing less than to be dissatisfied with myself; but when I am
truly devout, it means nothing less than not to attribute my virtue to myself;
because thou, O Lord, blessest the righteous, but first thou justifiest him
while he is yet ungodly. My confession therefore, O my God, is made unto thee
silently in thy sight--and yet not silently. As far as sound is concerned, it
is silent. But in strong affection it cries aloud. For neither do I give voice
to something that sounds right to men, which thou hast not heard from me
before, nor dost thou hear anything of the kind from me which thou didst not
first say to me.
3. What is it to me that men should
hear my confessions as if it were they who were going to cure all my
infirmities? People are curious to know the lives of others, but slow to
correct their own. Why are they anxious to hear from me what I am, when they
are unwilling to hear from thee what they are? And how can they tell when they
hear what I say about myself whether I speak the truth, since no man knows what
is in a man "save the spirit of man which is in him"[322]?
But if they were to hear from thee something concerning themselves, they would
not be able to say, "The Lord is lying." For what does it mean to
hear from thee about themselves but to know themselves? And who is he that
knows himself and says, "This is false," unless he himself is lying?
But, because "love believes all things"[323]--at
least among those who are bound together in love by its bonds--I confess to
thee, O Lord, so that men may also hear; for if I cannot prove to them that I
confess the truth, yet those whose ears love opens to me will believe me.
4. But wilt thou, O my inner
Physician, make clear to me what profit I am to gain in doing this? For the
confessions of my past sins (which thou hast "forgiven and covered"[324]
that thou mightest make me blessed in thee, transforming my soul by faith and
thy sacrament), when they are read and heard, may stir up the heart so
that it will stop dozing along in despair, saying, "I cannot"; but
will instead awake in the love of thy mercy and the sweetness of thy grace, by
which he that is weak is strong, provided he is made conscious of his own
weakness. And it will please those who are good to hear about the past errors
of those who are now freed from them. And they will take delight, not because
they are errors, but because they were and are so no longer. What profit, then,
O Lord my God--to whom my conscience makes her daily confession, far more
confident in the hope of thy mercy than in her own innocence--what profit is
there, I ask thee, in confessing to men in thy presence, through this book,
both what I am now as well as what I have been? For I have seen and spoken of
my harvest of things past. But what am I now, at this very moment of
making my confessions? Many different people desire to know, both those who
know me and those who do not know me. Some have heard about me or from me, but
their ear is not close to my heart, where I am whatever it is that I am. They
have the desire to hear me confess what I am within, where they can neither
extend eye nor ear nor mind. They desire as those willing to believe--but will
they understand? For the love by which they are good tells them that I am not
lying in my confessions, and the love in them believes me.
5. But for what profit do they
desire this? Will they wish me happiness when they learn how near I have
approached thee, by thy gifts? And will they pray for me when they learn how
much I am still kept back by my own weight? To such as these I will declare
myself. For it is no small profit, O Lord my God, that many people should give
thanks to thee on my account and that many should entreat thee for my sake. Let
the brotherly soul love in me what thou teachest him should be loved, and let
him lament in me what thou teachest him should be lamented. Let it be the soul
of a brother that does this, and not a stranger--not one of those "strange
children, whose mouth speaks vanity, and whose right hand is the right hand of
falsehood."[325]
But let my brother do it who, when he approves of me, rejoices for me, but when
he disapproves of me is sorry for me; because whether he approves or
disapproves, he loves me. To such I will declare myself. Let them be refreshed
by my good deeds and sigh over my evil ones. My good deeds are thy acts and thy
gifts; my evil ones are my own faults and thy judgment. Let them breathe
expansively at the one and sigh over the other. And let hymns and tears ascend
in thy sight out of their brotherly hearts--which are thy censers.[326]
And, O Lord, who takest delight in the incense of thy holy temple, have mercy
upon me according to thy great mercy, for thy name's sake. And do not, on any
account whatever, abandon what thou hast begun in me. Go on, rather, to
complete what is yet imperfect in me.
6. This, then, is the fruit of my
confessions (not of what I was, but of what I am), that I may not confess this
before thee alone, in a secret exultation with trembling and a secret sorrow
with hope, but also in the ears of the believing sons of men--who are the
companions of my joy and sharers of my mortality, my fellow citizens and fellow
pilgrims--those who have gone before and those who are to follow after, as well
as the comrades of my present way. These are thy servants, my brothers, whom
thou desirest to be thy sons. They are my masters, whom thou hast commanded me
to serve if I desire to live with and in thee. But this thy Word would mean
little to me if it commanded in words alone, without thy prevenient action. I
do this, then, both in act and word. I do this under thy wings, in a danger too
great to risk if it were not that under thy wings my soul is subject to thee,
and my weakness known to thee. I am insufficient, but my Father liveth forever,
and my Defender is sufficient for me. For he is the Selfsame who didst beget me
and who watcheth over me; thou art the Selfsame who art all my good. Thou art
the Omnipotent, who art with me, even before I am with thee. To those,
therefore, whom thou commandest me to serve, I will declare, not what I was,
but what I now am and what I will continue to be. But I do not judge myself.
Thus, therefore, let me be heard.
7. For it is thou, O Lord, who
judgest me. For although no man "knows the things of a man, save the
spirit of the man which is in him,"[327]
yet there is something of man which "the spirit of the man which is in
him" does not know itself. But thou, O Lord, who madest him, knowest him
completely. And even I--though in thy sight I despise myself and count myself
but dust and ashes--even I know something about thee which I do not know about
myself. And it is certain that "now we see through a glass darkly,"
not yet "face to face."[328]
Therefore, as long as I journey away from thee, I am more present with myself
than with thee. I know that thou canst not suffer violence, but I myself do not
know what temptations I can resist, and what I cannot. But there is hope, because
thou art faithful and thou wilt not allow us to be tempted beyond our ability
to resist, but wilt with the temptation also make a way of escape that we may
be able to bear it. I would therefore confess what I know about myself; I will
also confess what I do not know about myself. What I do know of myself, I know
from thy enlightening of me; and what I do not know of myself, I will continue
not to know until the time when my "darkness is as the noonday"[329]
in thy sight.
8. It is not with a doubtful
consciousness, but one fully certain that I love thee, O Lord. Thou hast
smitten my heart with thy Word, and I have loved thee. And see also the heaven,
and earth, and all that is in them--on every side they tell me to love thee,
and they do not cease to tell this to all men, "so that they are without
excuse."[330]
Wherefore, still more deeply wilt thou have mercy on whom thou wilt have mercy,
and compassion on whom thou wilt have compassion.[331]
For otherwise, both heaven and earth would tell abroad thy praises to deaf
ears.
But what is it that I love in
loving thee? Not physical beauty, nor the splendor of time, nor the radiance of
the light--so pleasant to our eyes--nor the sweet melodies of the various kinds
of songs, nor the fragrant smell of flowers and ointments and spices; not manna
and honey, not the limbs embraced in physical love--it is not these I love when
I love my God. Yet it is true that I love a certain kind of light and sound and
fragrance and food and embrace in loving my God, who is the light and sound and
fragrance and food and embracement of my inner man--where that light shines
into my soul which no place can contain, where time does not snatch away the
lovely sound, where no breeze disperses the sweet fragrance, where no eating
diminishes the food there provided, and where there is an embrace that no
satiety comes to sunder. This is what I love when I love my God.
9. And what is this God? I asked
the earth, and it answered, "I am not he"; and everything in the
earth made the same confession. I asked the sea and the deeps and the creeping
things, and they replied, "We are not your God; seek above us." I
asked the fleeting winds, and the whole air with its inhabitants answered,
"Anaximenes[332]
was deceived; I am not God." I asked the heavens, the sun, moon, and
stars; and they answered, "Neither are we the God whom you seek." And
I replied to all these things which stand around the door of my flesh:
"You have told me about my God, that you are not he. Tell me something
about him." And with a loud voice they all cried out, "He made
us." My question had come from my observation of them, and their reply
came from their beauty of order. And I turned my thoughts into myself and said,
"Who are you?" And I answered, "A man." For see, there is
in me both a body and a soul; the one without, the other within. In which of
these should I have sought my God, whom I had already sought with my body from
earth to heaven, as far as I was able to send those messengers--the beams of my
eyes? But the inner part is the better part; for to it, as both ruler and
judge, all these messengers of the senses report the answers of heaven and earth
and all the things therein, who said, "We are not God, but he made
us." My inner man knew these things through the ministry of the outer man,
and I, the inner man, knew all this--I, the soul, through the senses of my
body.[333]
I asked the whole frame of earth about my God, and it answered, "I am not
he, but he made me."
10. Is not this beauty of form
visible to all whose senses are unimpaired? Why, then, does it not say the same
things to all? Animals, both small and great, see it but they are unable to
interrogate its meaning, because their senses are not endowed with the reason
that would enable them to judge the evidence which the senses report. But man can
interrogate it, so that "the invisible things of him . . . are clearly
seen, being understood by the things that are made."[334]
But men love these created things too much; they are brought into subjection to
them--and, as subjects, are not able to judge. None of these created things
reply to their questioners unless they can make rational judgments. The
creatures will not alter their voice--that is, their beauty of form--if one man
simply sees what another both sees and questions, so that the world appears one
way to this man and another to that. It appears the same way to both; but it is
mute to this one and it speaks to that one. Indeed, it actually speaks to all,
but only they understand it who compare the voice received from without with
the truth within. For the truth says to me, "Neither heaven nor earth nor
anybody is your God." Their very nature tells this to the one who beholds[335]
them. "They are a mass, less in part than the whole." Now, O my soul,
you are my better part, and to you I speak; since you animate the whole mass of
your body, giving it life, whereas no body furnishes life to a body. But your
God is the life of your life.
11. What is it, then, that I love
when I love my God? Who is he that is beyond the topmost point of my soul? Yet
by this very soul will I mount up to him. I will soar beyond that power of mine
by which I am united to the body, and by which the whole structure of it is
filled with life. Yet it is not by that vital power that I find my God. For
then "the horse and the mule, that have no understanding,"[336]
also might find him, since they have the same vital power, by which their
bodies also live. But there is, besides the power by which I animate my body,
another by which I endow my flesh with sense--a power that the Lord hath
provided for me; commanding that the eye is not to hear and the ear is not to
see, but that I am to see by the eye and to hear by the ear; and giving to each
of the other senses its own proper place and function, through the diversity of
which I, the single mind, act. I will soar also beyond this power of mine, for
the horse and mule have this too, for they also perceive through their bodily
senses.
12. I will soar, then, beyond this
power of my nature also, still rising by degrees toward him who made me. And I
enter the fields and spacious halls of memory, where are stored as treasures
the countless images that have been brought into them from all manner of things
by the senses. There, in the memory, is likewise stored what we cogitate,
either by enlarging or reducing our perceptions, or by altering one way or
another those things which the senses have made contact with; and everything
else that has been entrusted to it and stored up in it, which oblivion has not
yet swallowed up and buried.
When I go into this storehouse, I
ask that what I want should be brought forth. Some things appear immediately,
but others require to be searched for longer, and then dragged out, as it were,
from some hidden recess. Other things hurry forth in crowds, on the other hand,
and while something else is sought and inquired for, they leap into view as if
to say, "Is it not we, perhaps?" These I brush away with the hand of
my heart from the face of my memory, until finally the thing I want makes its
appearance out of its secret cell. Some things suggest themselves without
effort, and in continuous order, just as they are called for--the things that
come first give place to those that follow, and in so doing are treasured up
again to be forthcoming when I want them. All of this happens when I repeat a
thing from memory.
13. All these things, each one of
which came into memory in its own particular way, are stored up separately and
under the general categories of understanding. For example, light and all
colors and forms of bodies came in through the eyes; sounds of all kinds by the
ears; all smells by the passages of the nostrils; all flavors by the gate of
the mouth; by the sensation of the whole body, there is brought in what is hard
or soft, hot or cold, smooth or rough, heavy or light, whether external or
internal to the body. The vast cave of memory, with its numerous and mysterious
recesses, receives all these things and stores them up, to be recalled and
brought forth when required. Each experience enters by its own door, and is
stored up in the memory. And yet the things themselves do not enter it, but
only the images of the things perceived are there for thought to remember. And
who can tell how these images are formed, even if it is evident which of the
senses brought which perception in and stored it up? For even when I am in
darkness and silence I can bring out colors in my memory if I wish, and discern
between black and white and the other shades as I wish; and at the same time,
sounds do not break in and disturb what is drawn in by my eyes, and which I am
considering, because the sounds which are also there are stored up, as it were,
apart. And these too I can summon if I please and they are immediately present in
memory. And though my tongue is at rest and my throat silent, yet I can sing as
I will; and those images of color, which are as truly present as before, do not
interpose themselves or interrupt while another treasure which had flowed in
through the ears is being thought about. Similarly all the other things that
were brought in and heaped up by all the other senses, I can recall at my
pleasure. And I distinguish the scent of lilies from that of violets while
actually smelling nothing; and I prefer honey to mead, a smooth thing to a
rough, even though I am neither tasting nor handling them, but only remembering
them.
14. All this I do within myself, in
that huge hall of my memory. For in it, heaven, earth, and sea are present to
me, and whatever I can cogitate about them--except what I have forgotten. There
also I meet myself and recall myself[337]--what,
when, or where I did a thing, and how I felt when I did it. There are all the
things that I remember, either having experienced them myself or been told
about them by others. Out of the same storehouse, with these past impressions,
I can construct now this, now that, image of things that I either have
experienced or have believed on the basis of experience--and from these I can
further construct future actions, events, and hopes; and I can meditate on all
these things as if they were present. "I will do this or that"--I say
to myself in that vast recess of my mind, with its full store of so many and
such great images--"and this or that will follow upon it." "O
that this or that could happen!" "God prevent this or that." I
speak to myself in this way; and when I speak, the images of what I am speaking
about are present out of the same store of memory; and if the images were
absent I could say nothing at all about them.
15. Great is this power of memory,
exceedingly great, O my God--a large and boundless inner hall! Who has plumbed
the depths of it? Yet it is a power of my mind, and it belongs to my nature.
But I do not myself grasp all that I am. Thus the mind is far too narrow to
contain itself. But where can that part of it be which it does not contain? Is
it outside and not in itself? How can it be, then, that the mind cannot grasp
itself? A great marvel rises in me; astonishment seizes me. Men go forth to
marvel at the heights of mountains and the huge waves of the sea, the broad
flow of the rivers, the vastness of the ocean, the orbits of the stars, and yet
they neglect to marvel at themselves. Nor do they wonder how it is that, when I
spoke of all these things, I was not looking at them with my eyes--and yet I
could not have spoken about them had it not been that I was actually seeing
within, in my memory, those mountains and waves and rivers and stars which I
have seen, and that ocean which I believe in--and with the same vast spaces
between them as when I saw them outside me. But when I saw them outside me, I
did not take them into me by seeing them; and the things themselves are not
inside me, but only their images. And yet I knew through which physical sense
each experience had made an impression on me.
16. And yet this is not all that
the unlimited capacity of my memory stores up. In memory, there are also all
that one has learned of the liberal sciences, and has not forgotten--removed
still further, so to say, into an inner place which is not a place. Of these
things it is not the images that are retained, but the things themselves. For
what literature and logic are, and what I know about how many different kinds
of questions there are--all these are stored in my memory as they are, so that
I have not taken in the image and left the thing outside. It is not as though a
sound had sounded and passed away like a voice heard by the ear which leaves a
trace by which it can be called into memory again, as if it were still sounding
in mind while it did so no longer outside. Nor is it the same as an odor which,
even after it has passed and vanished into the wind, affects the sense of
smell--which then conveys into the memory the image of the smell which
is what we recall and re-create; or like food which, once in the belly, surely
now has no taste and yet does have a kind of taste in the memory; or like
anything that is felt by the body through the sense of touch, which still
remains as an image in the memory after the external object is removed. For
these things themselves are not put into the memory. Only the images of them
are gathered with a marvelous quickness and stored, as it were, in the most
wonderful filing system, and are thence produced in a marvelous way by the act
of remembering.
17. But now when I hear that there
are three kinds of questions--"Whether a thing is? What it is? Of what
kind it is?"--I do indeed retain the images of the sounds of which these
words are composed and I know that those sounds pass through the air with a
noise and now no longer exist. But the things themselves which were signified
by those sounds I never could reach by any sense of the body nor see them at
all except by my mind. And what I have stored in my memory was not their signs,
but the things signified.
How they got into me, let them tell
who can. For I examine all the gates of my flesh, but I cannot find the door by
which any of them entered. For the eyes say, "If they were colored, we
reported that." The ears say, "If they gave any sound, we gave notice
of that." The nostrils say, "If they smell, they passed in by
us." The sense of taste says, "If they have no flavor, don't ask me
about them." The sense of touch says, "If it had no bodily mass, I
did not touch it, and if I never touched it, I gave no report about it."
Whence and how did these things
enter into my memory? I do not know. For when I first learned them, it was not
that I believed them on the credit of another man's mind, but I recognized them
in my own; and I saw them as true, took them into my mind and laid them up, so
to say, where I could get at them again whenever I willed. There they were, then,
even before I learned them, but they were not in my memory. Where were they,
then? How does it come about that when they were spoken of, I could acknowledge
them and say, "So it is, it is true," unless they were already in the
memory, though far back and hidden, as it were, in the more secret caves, so
that unless they had been drawn out by the teaching of another person, I should
perhaps never have been able to think of them at all?
18. Thus we find that learning
those things whose images we do not take in by our senses, but which we intuit
within ourselves without images and as they actually are, is nothing else
except the gathering together of those same things which the memory already
contains--but in an indiscriminate and confused manner--and putting them
together by careful observation as they are at hand in the memory; so that
whereas they formerly lay hidden, scattered, or neglected, they now come easily
to present themselves to the mind which is now familiar with them. And how many
things of this sort my memory has stored up, which have already been discovered
and, as I said, laid up for ready reference. These are the things we may be
said to have learned and to know. Yet, if I cease to recall them even for short
intervals of time, they are again so submerged--and slide back, as it were,
into the further reaches of the memory--that they must be drawn out again as if
new from the same place (for there is nowhere else for them to have gone) and
must be collected [cogenda] so that they can become known. In other
words, they must be gathered up [colligenda] from their dispersion. This
is where we get the word cogitate [cogitare]. For cogo
[collect] and cogito [to go on collecting] have the same relation to
each other as ago [do] and agito [do frequently], and facio
[make] and factito [make frequently]. But the mind has properly laid
claim to this word [cogitate] so that not everything that is gathered together
anywhere, but only what is collected and gathered together in the mind, is
properly said to be "cogitated."
19. The memory also contains the
principles and the unnumbered laws of numbers and dimensions. None of these has
been impressed on the memory by a physical sense, because they have neither
color nor sound, nor taste, nor sense of touch. I have heard the sound of the
words by which these things are signified when they are discussed: but the
sounds are one thing, the things another. For the sounds are one thing in
Greek, another in Latin; but the things themselves are neither Greek nor Latin
nor any other language. I have seen the lines of the craftsmen, the finest of
which are like a spider's web, but mathematical lines are different. They are
not the images of such things as the eye of my body has showed me. The man who
knows them does so without any cogitation of physical objects whatever, but
intuits them within himself. I have perceived with all the senses of my body
the numbers we use in counting; but the numbers by which we count are far
different from these. They are not the images of these; they simply are. Let
the man who does not see these things mock me for saying them; and I will pity
him while he laughs at me.
20. All these things I hold in my
memory, and I remember how I learned them. I also remember many things that I
have heard quite falsely urged against them, which, even if they are false, yet
it is not false that I have remembered them. And I also remember that I have
distinguished between the truths and the false objections, and now I see that
it is one thing to distinguish these things and another to remember that I did
distinguish them when I have cogitated on them. I remember, then, both that I
have often understood these things and also that I am now storing away in my
memory what I distinguish and comprehend of them so that later on I may
remember just as I understand them now. Therefore, I remember that I
remembered, so that if afterward I call to mind that I once was able to
remember these things it will be through the power of memory that I recall it.
21. This same memory also contains
the feelings of my mind; not in the manner in which the mind itself experienced
them, but very differently according to a power peculiar to memory. For without
being joyous now, I can remember that I once was joyous, and without being sad,
I can recall my past sadness. I can remember past fears without fear, and
former desires without desire. Again, the contrary happens. Sometimes when I am
joyous I remember my past sadness, and when sad, remember past joy.
This is not to be marveled at as
far as the body is concerned; for the mind is one thing and the body another.[338]
If, therefore, when I am happy, I recall some past bodily pain, it is not so
strange. But even as this memory is experienced, it is identical with the
mind--as when we tell someone to remember something we say, "See that you
bear this in mind"; and when we forget a thing, we say, "It did not
enter my mind" or "It slipped my mind." Thus we call memory
itself mind.
Since this is so, how does it
happen that when I am joyful I can still remember past sorrow? Thus the mind
has joy, and the memory has sorrow; and the mind is joyful from the joy that is
in it, yet the memory is not sad from the sadness that is in it. Is it possible
that the memory does not belong to the mind? Who will say so? The memory
doubtless is, so to say, the belly of the mind: and joy and sadness are like
sweet and bitter food, which when they are committed to the memory are, so to
say, passed into the belly where they can be stored but no longer tasted. It is
ridiculous to consider this an analogy; yet they are not utterly unlike.
22. But look, it is from my memory
that I produce it when I say that there are four basic emotions of the mind:
desire, joy, fear, sadness. Whatever kind of analysis I may be able to make of
these, by dividing each into its particular species, and by defining it, I
still find what to say in my memory and it is from my memory that I draw it
out. Yet I am not moved by any of these emotions when I call them to mind by
remembering them. Moreover, before I recalled them and thought about them, they
were there in the memory; and this is how they could be brought forth in
remembrance. Perhaps, therefore, just as food is brought up out of the belly by
rumination, so also these things are drawn up out of the memory by recall. But
why, then, does not the man who is thinking about the emotions, and is thus recalling
them, feel in the mouth of his reflection the sweetness of joy or the
bitterness of sadness? Is the comparison unlike in this because it is not
complete at every point? For who would willingly speak on these subjects, if as
often as we used the term sadness or fear, we should thereby be compelled to be
sad or fearful? And yet we could never speak of them if we did not find them in
our memories, not merely as the sounds of the names, as their images are
impressed on it by the physical senses, but also the notions of the things
themselves--which we did not receive by any gate of the flesh, but which the
mind itself recognizes by the experience of its own passions, and has entrusted
to the memory; or else which the memory itself has retained without their being
entrusted to it.
23. Now whether all this is by
means of images or not, who can rightly affirm? For I name a stone, I name the
sun, and those things themselves are not present to my senses, but their images
are present in my memory. I name some pain of the body, yet it is not present
when there is no pain; yet if there were not some such image of it in my
memory, I could not even speak of it, nor should I be able to distinguish it
from pleasure. I name bodily health when I am sound in body, and the thing
itself is indeed present in me. At the same time, unless there were some image
of it in my memory, I could not possibly call to mind what the sound of this
name signified. Nor would sick people know what was meant when health was
named, unless the same image were preserved by the power of memory, even though
the thing itself is absent from the body. I can name the numbers we use in
counting, and it is not their images but themselves that are in my memory. I
name the image of the sun, and this too is in my memory. For I do not recall
the image of that image, but that image itself, for the image itself is present
when I remember it. I name memory and I know what I name. But where do I know
it, except in the memory itself? Is it also present to itself by its image, and
not by itself?
24. When I name forgetfulness, and
understand what I mean by the name, how could I understand it if I did not
remember it? And if I refer not to the sound of the name, but to the thing
which the term signifies, how could I know what that sound signified if I had
forgotten what the name means? When, therefore, I remember memory, then memory
is present to itself by itself, but when I remember forgetfulness then both
memory and forgetfulness are present together--the memory by which I remember
the forgetfulness which I remember. But what is forgetfulness except the
privation of memory? How, then, is that present to my memory which, when it
controls my mind, I cannot remember? But if what we remember we store up in our
memory; and if, unless we remembered forgetfulness, we could never know the
thing signified by the term when we heard it--then, forgetfulness is contained
in the memory. It is present so that we do not forget it, but since it is
present, we do forget.
From this it is to be inferred that
when we remember forgetfulness, it is not present to the memory through itself,
but through its image; because if forgetfulness were present through itself, it
would not lead us to remember, but only to forget. Now who will someday work
this out? Who can understand how it is?
25. Truly, O Lord, I toil with this
and labor in myself. I have become a troublesome field that requires hard labor
and heavy sweat. For we are not now searching out the tracts of heaven, or measuring
the distances of the stars or inquiring about the weight of the earth. It is I
myself--I, the mind--who remember. This is not much to marvel at, if what I
myself am is not far from me. And what is nearer to me than myself? For see, I
am not able to comprehend the force of my own memory, though I could not even
call my own name without it. But what shall I say, when it is clear to me that
I remember forgetfulness? Should I affirm that what I remember is not in my
memory? Or should I say that forgetfulness is in my memory to the end that I
should not forget? Both of these views are most absurd. But what third view is
there? How can I say that the image of forgetfulness is retained by my memory,
and not forgetfulness itself, when I remember it? How can I say this, since for
the image of anything to be imprinted on the memory the thing itself must
necessarily have been present first by which the image could have been
imprinted? Thus I remember Carthage; thus, also, I remember all the other
places where I have been. And I remember the faces of men whom I have seen and
things reported by the other senses. I remember the health or sickness of the
body. And when these objects were present, my memory received images from them
so that they remain present in order for me to see them and reflect upon them
in my mind, if I choose to remember them in their absence. If, therefore,
forgetfulness is retained in the memory through its image and not through
itself, then this means that it itself was once present, so that its image
might have been imprinted. But when it was present, how did it write its image
on the memory, since forgetfulness, by its presence, blots out even what it
finds already written there? And yet in some way or other, even though it is
incomprehensible and inexplicable, I am still quite certain that I also
remember forgetfulness, by which we remember that something is blotted out.
26. Great is the power of memory.
It is a true marvel, O my God, a profound and infinite multiplicity! And this
is the mind, and this I myself am. What, then, am I, O my God? Of what nature
am I? A life various, and manifold, and exceedingly vast. Behold in the
numberless halls and caves, in the innumerable fields and dens and caverns of
my memory, full without measure of numberless kinds of things--present there
either through images as all bodies are; or present in the things themselves as
are our thoughts; or by some notion or observation as our emotions are, which
the memory retains even though the mind feels them no longer, as long as
whatever is in the memory is also in the mind--through all these I run and fly
to and fro. I penetrate into them on this side and that as far as I can and yet
there is nowhere any end.
So great is the power of memory, so
great the power of life in man whose life is mortal! What, then, shall I do, O
thou my true life, my God? I will pass even beyond this power of mine that is
called memory--I will pass beyond it, that I may come to thee, O lovely Light.
And what art thou saying to me? See, I soar by my mind toward thee, who
remainest above me. I will also pass beyond this power of mine that is called
memory, desiring to reach thee where thou canst be reached, and wishing to
cleave to thee where it is possible to cleave to thee. For even beasts and
birds possess memory, or else they could never find their lairs and nests
again, nor display many other things they know and do by habit. Indeed, they
could not even form their habits except by their memories. I will therefore
pass even beyond memory that I may reach Him who has differentiated me from the
four-footed beasts and the fowls of the air by making me a wiser creature. Thus
I will pass beyond memory; but where shall I find thee, who art the true Good
and the steadfast Sweetness? But where shall I find thee? If I find thee
without memory, then I shall have no memory of thee; and how could I find thee
at all, if I do not remember thee?
27. For the woman who lost her
small coin[339]
and searched for it with a light would never have found it unless she had
remembered it. For when it was found, how could she have known whether it was
the same coin, if she had not remembered it? I remember having lost and found
many things, and I have learned this from that experience: that when I was
searching for any of them and was asked: "Is this it? Is that it?" I
answered, "No," until finally what I was seeking was shown to me. But
if I had not remembered it--whatever it was--even though it was shown to me, I
still would not have found it because I could not have recognized it. And this
is the way it always is when we search for and find anything that is lost.
Still, if anything is accidentally lost from sight--not from memory, as a
visible body might be--its image is retained within, and the thing is searched
for until it is restored to sight. And when the thing is found, it is
recognized by the image of it which is within. And we do not say that we have
found what we have lost unless we can recognize it, and we cannot recognize it
unless we remember it. But all the while the thing lost to the sight was
retained in the memory.
28. But what happens when the
memory itself loses something, as when we forget anything and try to recall it?
Where, finally, do we search, but in the memory itself? And there, if by chance
one thing is offered for another, we refuse it until we meet with what we are
looking for; and when we do, we recognize that this is it. But we could not do
this unless we recognized it, nor could we have recognized it unless we
remembered it. Yet we had indeed forgotten it.
Perhaps the whole of it had not
slipped out of our memory; but a part was retained by which the other lost part
was sought for, because the memory realized that it was not operating as
smoothly as usual and was being held up by the crippling of its habitual
working; hence, it demanded the restoration of what was lacking.
For example, if we see or think of
some man we know, and, having forgotten his name, try to recall it--if some
other thing presents itself, we cannot tie it into the effort to remember,
because it was not habitually thought of in association with him. It is
consequently rejected, until something comes into the mind on which our
knowledge can rightly rest as the familiar and sought-for object. And where
does this name come back from, save from the memory itself? For even when we
recognize it by another's reminding us of it, still it is from the memory that
this comes, for we do not believe it as something new; but when we recall it,
we admit that what was said was correct. But if the name had been entirely
blotted out of the mind, we should not be able to recollect it even when
reminded of it. For we have not entirely forgotten anything if we can remember
that we have forgotten it. For a lost notion, one that we have entirely
forgotten, we cannot even search for.
29. How, then, do I seek thee, O
Lord? For when I seek thee, my God, I seek a happy life. I will seek thee that
my soul may live.[340]
For my body lives by my soul, and my soul lives by thee. How, then, do I seek a
happy life, since happiness is not mine till I can rightly say: "It is
enough. This is it." How do I seek it? Is it by remembering, as though I
had forgotten it and still knew that I had forgotten it? Do I seek it in
longing to learn of it as though it were something unknown, which either I had
never known or had so completely forgotten as not even to remember that I had
forgotten it? Is not the happy life the thing that all desire, and is there
anyone who does not desire it at all?[341]
But where would they have gotten the knowledge of it, that they should so
desire it? Where have they seen it that they should so love it? It is somehow
true that we have it, but how I do not know.
There is, indeed, a sense in which
when anyone has his desire he is happy. And then there are some who are happy
in hope. These are happy in an inferior degree to those that are actually
happy; yet they are better off than those who are happy neither in actuality
nor in hope. But even these, if they had not known happiness in some degree,
would not then desire to be happy. And yet it is most certain that they do so
desire. How they come to know happiness, I cannot tell, but they have it by
some kind of knowledge unknown to me, for I am very much in doubt as to whether
it is in the memory. For if it is in there, then we have been happy once on a
time--either each of us individually or all of us in that man who first sinned
and in whom also we all died and from whom we are all born in misery. How this
is, I do not now ask; but I do ask whether the happy life is in the memory. For
if we did not know it, we should not love it. We hear the name of it, and we
all acknowledge that we desire the thing, for we are not delighted with the
name only. For when a Greek hears it spoken in Latin, he does not feel
delighted, for he does not know what has been spoken. But we are as delighted
as he would be in turn if he heard it in Greek, because the thing itself is
neither Greek nor Latin, this happiness which Greeks and Latins and men of all
the other tongues long so earnestly to obtain. It is, then, known to all; and
if all could with one voice be asked whether they wished to be happy, there is
no doubt they would all answer that they would. And this would not be possible
unless the thing itself, which we name "happiness," were held in the
memory.
30. But is it the same kind of
memory as one who having seen Carthage remembers it? No, for the happy life is
not visible to the eye, since it is not a physical object. Is it the sort of
memory we have for numbers? No, for the man who has these in his understanding
does not keep striving to attain more. Now we know something about the happy
life and therefore we love it, but still we wish to go on striving for it that
we may be happy. Is the memory of happiness, then, something like the memory of
eloquence? No, for although some, when they hear the term eloquence, call the
thing to mind, even if they are not themselves eloquent--and further, there are
many people who would like to be eloquent, from which it follows that they must
know something about it--nevertheless, these people have noticed through their
senses that others are eloquent and have been delighted to observe this and
long to be this way themselves. But they would not be delighted if it were not
some interior knowledge; and they would not desire to be delighted unless they
had been delighted. But as for a happy life, there is no physical perception by
which we experience it in others.
Do we remember happiness, then, as
we remember joy? It may be so, for I remember my joy even when I am sad, just
as I remember a happy life when I am miserable. And I have never, through
physical perception, either seen, heard, smelled, tasted, or touched my joy.
But I have experienced it in my mind when I rejoiced; and the knowledge of it
clung to my memory so that I can call it to mind, sometimes with disdain and at
other times with longing, depending on the different kinds of things I now
remember that I rejoiced in. For I have been bathed with a certain joy even by
unclean things, which I now detest and execrate as I call them to mind. At
other times, I call to mind with longing good and honest things, which are not
any longer near at hand, and I am therefore saddened when I recall my former
joy.
31. Where and when did I ever
experience my happy life that I can call it to mind and love it and long for
it? It is not I alone or even a few others who wish to be happy, but absolutely
everybody. Unless we knew happiness by a knowledge that is certain, we should
not wish for it with a will which is so certain. Take this example: If two men
were asked whether they wished to serve as soldiers, one of them might reply
that he would, and the other that he would not; but if they were asked whether
they wished to be happy, both of them would unhesitatingly say that they would.
But the first one would wish to serve as a soldier and the other would not wish
to serve, both from no other motive than to be happy. Is it, perhaps, that one
finds his joy in this and another in that? Thus they agree in their wish for
happiness just as they would also agree, if asked, in wishing for joy. Is this
joy what they call a happy life? Although one could choose his joy in this way
and another in that, all have one goal which they strive to attain, namely, to
have joy. This joy, then, being something that no one can say he has not
experienced, is therefore found in the memory and it is recognized whenever the
phrase "a happy life" is heard.
32. Forbid it, O Lord, put it far
from the heart of thy servant, who confesses to thee--far be it from me to
think I am happy because of any and all the joy I have. For there is a joy not
granted to the wicked but only to those who worship thee thankfully--and this
joy thou thyself art. The happy life is this--to rejoice to thee, in thee, and
for thee. This it is and there is no other. But those who think there is
another follow after other joys, and not the true one. But their will is still
not moved except by some image or shadow of joy.
33. Is it, then, uncertain that all
men wish to be happy, since those who do not wish to find their joy in
thee--which is alone the happy life--do not actually desire the happy life? Or,
is it rather that all desire this, but because "the flesh lusts against
the spirit and the spirit against the flesh," so that they "prevent
you from doing what you would,"[342]
you fall to doing what you are able to do and are content with that. For you do
not want to do what you cannot do urgently enough to make you able to do it.
Now I ask all men whether they
would rather rejoice in truth or in falsehood. They will no more hesitate to
answer, "In truth," than to say that they wish to be happy. For a
happy life is joy in the truth. Yet this is joy in thee, who art the Truth, O
God my Light, "the health of my countenance and my God."[343]
All wish for this happy life; all wish for this life which is the only happy
one: joy in the truth is what all men wish.
I have had experience with many who
wished to deceive, but not one who wished to be deceived.[344]
Where, then, did they ever know about this happy life, except where they knew
also what the truth is? For they love it, too, since they are not willing to be
deceived. And when they love the happy life, which is nothing else but joy in
the truth, then certainly they also love the truth. And yet they would not love
it if there were not some knowledge of it in the memory.
Why, then, do they not rejoice in
it? Why are they not happy? Because they are so fully preoccupied with other
things which do more to make them miserable than those which would make them
happy, which they remember so little about. Yet there is a little light in men.
Let them walk--let them walk in it, lest the darkness overtake them.
34. Why, then, does truth generate
hatred, and why does thy servant who preaches the truth come to be an enemy to
them who also love the happy life, which is nothing else than joy in the
truth--unless it be that truth is loved in such a way that those who love
something else besides her wish that to be the truth which they do love. Since
they are unwilling to be deceived, they are unwilling to be convinced that they
have been deceived. Therefore, they hate the truth for the sake of whatever it
is that they love in place of the truth. They love truth when she shines on
them; and hate her when she rebukes them. And since they are not willing to be
deceived, but do wish to deceive, they love truth when she reveals herself and
hate her when she reveals them. On this account, she will so repay them that
those who are unwilling to be exposed by her she will indeed expose against
their will, and yet will not disclose herself to them.
Thus, thus, truly thus: the human
mind so blind and sick, so base and ill-mannered, desires to lie hidden, but
does not wish that anything should be hidden from it. And yet the opposite is
what happens--the mind itself is not hidden from the truth, but the truth is
hidden from it. Yet even so, for all its wretchedness, it still prefers to
rejoice in truth rather than in known falsehoods. It will, then, be happy only
when without other distractions it comes to rejoice in that single Truth through
which all things else are true.
35. Behold how great a territory I
have explored in my memory seeking thee, O Lord! And in it all I have still not
found thee. Nor have I found anything about thee, except what I had already
retained in my memory from the time I learned of thee. For where I found Truth,
there found I my God, who is the Truth. From the time I learned this I have not
forgotten. And thus since the time I learned of thee, thou hast dwelt in my
memory, and it is there that I find thee whenever I call thee to remembrance,
and delight in thee. These are my holy delights, which thou hast bestowed on me
in thy mercy, mindful of my poverty.
36. But where in my memory dost
thou abide, O Lord? Where dost thou dwell there? What sort of lodging hast thou
made for thyself there? What kind of sanctuary hast thou built for thyself?
Thou hast done this honor to my memory to take up thy abode in it, but I must
consider further in what part of it thou dost abide. For in calling thee to mind,
I soared beyond those parts of memory which the beasts also possess, because I
did not find thee there among the images of corporeal things. From there I went
on to those parts where I had stored the remembered affections of my mind, and
I did not find thee there. And I entered into the inmost seat of my mind, which
is in my memory, since the mind remembers itself also--and thou wast not there.
For just as thou art not a bodily image, nor the emotion of a living creature
(such as we feel when we rejoice or are grief-stricken, when we desire, or
fear, or remember, or forget, or anything of that kind), so neither art thou
the mind itself. For thou art the Lord God of the mind and of all these things
that are mutable; but thou abidest immutable over all. Yet thou hast elected to
dwell in my memory from the time I learned of thee. But why do I now inquire
about the part of my memory thou dost dwell in, as if indeed there were
separate parts in it? Assuredly, thou dwellest in it, since I have remembered
thee from the time I learned of thee, and I find thee in my memory when I call
thee to mind.
37. Where, then, did I find thee so
as to be able to learn of thee? For thou wast not in my memory before I learned
of thee. Where, then, did I find thee so as to be able to learn of thee--save
in thyself beyond me.[345]
Place there is none. We go "backward" and "forward" and
there is no place. Everywhere and at once, O Truth, thou guidest all who
consult thee, and simultaneously answerest all even though they consult thee on
quite different things. Thou answerest clearly, though all do not hear in
clarity. All take counsel of thee on whatever point they wish, though they do
not always hear what they wish. He is thy best servant who does not look to
hear from thee what he himself wills, but who wills rather to will what he
hears from thee.
38. Belatedly I loved thee, O
Beauty so ancient and so new, belatedly I loved thee. For see, thou wast within
and I was without, and I sought thee out there. Unlovely, I rushed heedlessly
among the lovely things thou hast made. Thou wast with me, but I was not with
thee. These things kept me far from thee; even though they were not at all
unless they were in thee. Thou didst call and cry aloud, and didst force open
my deafness. Thou didst gleam and shine, and didst chase away my blindness.
Thou didst breathe fragrant odors and I drew in my breath; and now I pant for thee.
I tasted, and now I hunger and thirst. Thou didst touch me, and I burned for
thy peace.
39. When I come to be united to
thee with all my being, then there will be no more pain and toil for me, and my
life shall be a real life, being wholly filled by thee. But since he whom thou
fillest is the one thou liftest up, I am still a burden to myself because I am
not yet filled by thee. Joys of sorrow contend with sorrows of joy, and on
which side the victory lies I do not know.
Woe is me! Lord, have pity on me;
my evil sorrows contend with my good joys, and on which side the victory lies I
do not know. Woe is me! Lord, have pity on me. Woe is me! Behold, I do not hide
my wounds. Thou art the Physician, I am the sick man; thou art merciful, I need
mercy. Is not the life of man on earth an ordeal? Who is he that wishes for
vexations and difficulties? Thou commandest them to be endured, not to be
loved. For no man loves what he endures, though he may love to endure. Yet even
if he rejoices to endure, he would prefer that there were nothing for him to
endure. In adversity, I desire prosperity; in prosperity, I fear adversity.
What middle place is there, then, between these two, where human life is not an
ordeal? There is woe in the prosperity of this world; there is woe in the fear
of misfortune; there is woe in the distortion of joy. There is woe in the
adversities of this world--a second woe, and a third, from the desire of
prosperity--because adversity itself is a hard thing to bear and makes shipwreck
of endurance. Is not the life of man upon the earth an ordeal, and that without
surcease?
40. My whole hope is in thy
exceeding great mercy and that alone. Give what thou commandest and command
what thou wilt. Thou commandest continence from us, and when I knew, as it is
said, that no one could be continent unless God gave it to him, even this was a
point of wisdom to know whose gift it was.[346]
For by continence we are bound up and brought back together in the One, whereas
before we were scattered abroad among the many.[347]
For he loves thee too little who loves along with thee anything else that he
does not love for thy sake, O Love, who dost burn forever and art never
quenched. O Love, O my God, enkindle me! Thou commandest continence; give what
thou commandest, and command what thou wilt.
41. Obviously thou commandest that
I should be continent from "the lust of the flesh, and the lust of the
eyes, and the pride of life."[348]
Thou commandest me to abstain from fornication, and as for marriage itself,
thou hast counseled something better than what thou dost allow. And since thou
gavest it, it was done--even before I became a minister of thy sacrament. But
there still exist in my memory--of which I have spoken so much--the images of
such things as my habits had fixed there. These things rush into my thoughts
with no power when I am awake; but in sleep they rush in not only so as to give
pleasure, but even to obtain consent and what very closely resembles the deed
itself. Indeed, the illusion of the image prevails to such an extent, in both
my soul and my flesh, that the illusion persuades me when sleeping to what the
reality cannot do when I am awake. Am I not myself at such a time, O Lord my
God? And is there so much of a difference between myself awake and myself in
the moment when I pass from waking to sleeping, or return from sleeping to
waking?
Where, then, is the power of reason
which resists such suggestions when I am awake--for even if the things
themselves be forced upon it I remain unmoved? Does reason cease when the eyes
close? Is it put to sleep with the bodily senses? But in that case how does it
come to pass that even in slumber we often resist, and with our conscious
purposes in mind, continue most chastely in them, and yield no assent to such
allurements? Yet there is at least this much difference: that when it happens
otherwise in dreams, when we wake up, we return to peace of conscience. And it
is by this difference between sleeping and waking that we discover that it was
not we who did it, while we still feel sorry that in some way it was done in
us.
42. Is not thy hand, O Almighty
God, able to heal all the diseases of my soul and, by thy more and more
abundant grace, to quench even the lascivious motions of my sleep? Thou wilt
increase thy gifts in me more and more, O Lord, that my soul may follow me to
thee, wrenched free from the sticky glue of lust so that it is no longer in
rebellion against itself, even in dreams; that it neither commits nor consents
to these debasing corruptions which come through sensual images and which
result in the pollution of the flesh. For it is no great thing for the
Almighty, who is "able to do . . . more than we can ask or think,"[349]
to bring it about that no such influence--not even one so slight that a nod
might restrain it--should afford gratification to the feelings of a chaste
person even when sleeping. This could come to pass not only in this life but
even at my present age. But what I am still in this way of wickedness I have
confessed unto my good Lord, rejoicing with trembling in what thou hast given
me and grieving in myself for that in which I am still imperfect. I am trusting
that thou wilt perfect thy mercies in me, to the fullness of that peace which
both my inner and outward being shall have with thee when death is swallowed up
in victory.[350]
43. There is yet another "evil
of the day"[351]
to which I wish I were sufficient. By eating and drinking we restore the daily
losses of the body until that day when thou destroyest both food and stomach,
when thou wilt destroy this emptiness with an amazing fullness and wilt clothe
this corruptible with an eternal incorruption. But now the necessity of habit is
sweet to me, and against this sweetness must I fight, lest I be enthralled by
it. Thus I carry on a daily war by fasting, constantly "bringing my body
into subjection,"[352]
after which my pains are banished by pleasure. For hunger and thirst are actual
pain. They consume and destroy like fever does, unless the medicine of food is
at hand to relieve us. And since this medicine at hand comes from the comfort
we receive in thy gifts (by means of which land and water and air serve our
infirmity), even our calamity is called pleasure.
44. This much thou hast taught me:
that I should learn to take food as medicine. But during that time when I pass
from the pinch of emptiness to the contentment of fullness, it is in that very
moment that the snare of appetite lies baited for me. For the passage itself is
pleasant; there is no other way of passing thither, and necessity compels us to
pass. And while health is the reason for our eating and drinking, yet a
perilous delight joins itself to them as a handmaid; and indeed, she tries to
take precedence in order that I may want to do for her sake what I say I want
to do for health's sake. They do not both have the same limit either. What is
sufficient for health is not enough for pleasure. And it is often a matter of
doubt whether it is the needful care of the body that still calls for food or
whether it is the sensual snare of desire still wanting to be served. In this
uncertainty my unhappy soul rejoices, and uses it to prepare an excuse as a
defense. It is glad that it is not clear as to what is sufficient for the
moderation of health, so that under the pretense of health it may conceal its
projects for pleasure. These temptations I daily endeavor to resist and I
summon thy right hand to my help and cast my perplexities onto thee, for I have
not yet reached a firm conclusion in this matter.
45. I hear the voice of my God
commanding: "Let not your heart be overcharged with surfeiting and
drunkenness."[353]
Drunkenness is far from me. Thou wilt have mercy that it does not come near me.
But "surfeiting" sometimes creeps upon thy servant. Thou wilt have
mercy that it may be put far from me. For no man can be continent unless thou
give it.[354]
Many things that we pray for thou givest us, and whatever good we receive
before we prayed for it, we receive it from thee, so that we might afterward
know that we did receive it from thee. I never was a drunkard, but I have known
drunkards made into sober men by thee. It was also thy doing that those who
never were drunkards have not been--and likewise, it was from thee that those
who have been might not remain so always. And it was likewise from thee that
both might know from whom all this came.
I heard another voice of thine:
"Do not follow your lusts and refrain yourself from your pleasures."[355]
And by thy favor I have also heard this saying in which I have taken much
delight: "Neither if we eat are we the better; nor if we eat not are we
the worse."[356]
This is to say that neither shall the one make me to abound, nor the other to
be wretched. I heard still another voice: "For I have learned, in
whatsoever state I am, therewith to be content. I know how to be abased and I
know how to abound. . . . I can do all things through Christ who strengtheneth
me."[357]
See here a soldier of the heavenly army; not the sort of dust we are. But
remember, O Lord, "that we are dust"[358]
and that thou didst create man out of the dust,[359]
and that he "was lost, and is found."[360]
Of course, he [the apostle Paul] could not do all this by his own power. He was
of the same dust--he whom I loved so much and who spoke of these things through
the afflatus of thy inspiration: "I can," he said, "do all
things through him who strengtheneth me." Strengthen me, that I too may be
able. Give what thou commandest, and command what thou wilt. This man [Paul]
confesses that he received the gift of grace and that, when he glories, he
glories in the Lord. I have heard yet another voice praying that he might
receive. "Take from me," he said, "the greediness of the
belly."[361]
And from this it appears, O my holy God, that thou dost give it, when what thou
commandest to be done is done.
46. Thou hast taught me, good
Father, that "to the pure all things are pure"[362];
but "it is evil for that man who gives offense in eating"[363];
and that "every creature of thine is good, and nothing is to be refused if
it is received with thanksgiving"[364];
and that "meat does not commend us to God"[365];
and that "no man should judge us in meat or in drink."[366]
"Let not him who eats despise him who eats not, and let him that does not
eat judge not him who does eat."[367]
These things I have learned, thanks and praise be to thee, O my God and Master,
who knockest at my ears and enlightenest my heart. Deliver me from all
temptation!
It is not the uncleanness of meat that
I fear, but the uncleanness of an incontinent appetite. I know that permission
was granted Noah to eat every kind of flesh that was good for food; that Elijah
was fed with flesh; that John, blessed with a wonderful abstinence, was not
polluted by the living creatures (that is, the locusts) on which he fed. And I
also know that Esau was deceived by his hungering after lentils and that David
blamed himself for desiring water, and that our King was tempted not by flesh
but by bread. And, thus, the people in the wilderness truly deserved their
reproof, not because they desired meat, but because in their desire for food
they murmured against the Lord.
47. Set down, then, in the midst of
these temptations, I strive daily against my appetite for food and drink. For
it is not the kind of appetite I am able to deal with by cutting it off once
for all, and thereafter not touching it, as I was able to do with fornication.
The bridle of the throat, therefore, must be held in the mean between slackness
and tightness. And who, O Lord, is he who is not in some degree carried away
beyond the bounds of necessity? Whoever he is, he is great; let him magnify thy
name. But I am not such a one, "for I am a sinful man."[368]
Yet I too magnify thy name, for he who hath "overcome the world"[369]
intercedeth with thee for my sins, numbering me among the weak members of his
body; for thy eyes did see what was imperfect in him, and in thy book all shall
be written down.[370]
48. I am not much troubled by the
allurement of odors. When they are absent, I do not seek them; when they are
present, I do not refuse them; and I am always prepared to go without them. At
any rate, I appear thus to myself; it is quite possible that I am deceived. For
there is a lamentable darkness in which my capabilities are concealed, so that
when my mind inquires into itself concerning its own powers, it does not
readily venture to believe itself, because what already is in it is largely
concealed unless experience brings it to light. Thus no man ought to feel
secure in this life, the whole of which is called an ordeal, ordered so that
the man who could be made better from having been worse may not also from
having been better become worse. Our sole hope, our sole confidence, our only
assured promise, is thy mercy.
49. The delights of the ear drew
and held me much more powerfully, but thou didst unbind and liberate me. In
those melodies which thy words inspire when sung with a sweet and trained
voice, I still find repose; yet not so as to cling to them, but always so as to
be able to free myself as I wish. But it is because of the words which are
their life that they gain entry into me and strive for a place of proper honor
in my heart; and I can hardly assign them a fitting one. Sometimes, I seem to
myself to give them more respect than is fitting, when I see that our minds are
more devoutly and earnestly inflamed in piety by the holy words when they are
sung than when they are not. And I recognize that all the diverse affections of
our spirits have their appropriate measures in the voice and song, to which
they are stimulated by I know not what secret correlation. But the pleasures of
my flesh--to which the mind ought never to be surrendered nor by them enervated--often
beguile me while physical sense does not attend on reason, to follow her
patiently, but having once gained entry to help the reason, it strives to run
on before her and be her leader. Thus in these things I sin unknowingly, but I
come to know it afterward.
50. On the other hand, when I avoid
very earnestly this kind of deception, I err out of too great austerity.
Sometimes I go to the point of wishing that all the melodies of the pleasant
songs to which David's Psalter is adapted should be banished both from my ears
and from those of the Church itself. In this mood, the safer way seemed to me
the one I remember was once related to me concerning Athanasius, bishop of
Alexandria, who required the readers of the psalm to use so slight an inflection
of the voice that it was more like speaking than singing.
However, when I call to mind the
tears I shed at the songs of thy Church at the outset of my recovered faith,
and how even now I am moved, not by the singing but by what is sung (when they
are sung with a clear and skillfully modulated voice), I then come to
acknowledge the great utility of this custom. Thus I vacillate between
dangerous pleasure and healthful exercise. I am inclined--though I pronounce no
irrevocable opinion on the subject--to approve of the use of singing in the
church, so that by the delights of the ear the weaker minds may be stimulated
to a devotional mood.[371]
Yet when it happens that I am more moved by the singing than by what is sung, I
confess myself to have sinned wickedly, and then I would rather not have heard
the singing. See now what a condition I am in! Weep with me, and weep for me,
those of you who can so control your inward feelings that good results always
come forth. As for you who do not act this way at all, such things do not
concern you. But do thou, O Lord, my God, give ear; look and see, and have
mercy upon me; and heal me--thou, in whose sight I am become an enigma to
myself; this itself is my weakness.
51. There remain the delights of
these eyes of my flesh, about which I must make my confession in the hearing of
the ears of thy temple, brotherly and pious ears. Thus I will finish the list
of the temptations of carnal appetite which still assail me--groaning and
desiring as I am to be clothed upon with my house from heaven.[372]
The eyes delight in fair and varied
forms, and bright and pleasing colors. Let these not take possession of my
soul! Rather let God possess it, he who didst make all these things very good
indeed. He is still my good, and not these. The pleasures of sight affect me
all the time I am awake. There is no rest from them given me, as there is from
the voices of melody, which I can occasionally find in silence. For daylight,
that queen of the colors, floods all that we look upon everywhere I go during
the day. It flits about me in manifold forms and soothes me even when I am busy
about other things, not noticing it. And it presents itself so forcibly that if
it is suddenly withdrawn it is looked for with longing, and if it is long
absent the mind is saddened.
52. O Light, which Tobit saw even with
his eyes closed in blindness, when he taught his son the way of life--and went
before him himself in the steps of love and never went astray[373];
or that Light which Isaac saw when his fleshly "eyes were dim, so that he
could not see"[374]
because of old age, and it was permitted him unknowingly to bless his sons, but
in the blessing of them to know them; or that Light which Jacob saw, when he
too, blind in old age yet with an enlightened heart, threw light on the nation
of men yet to come--presignified in the persons of his own sons--and laid his
hands mystically crossed upon his grandchildren by Joseph (not as their father,
who saw them from without, but as though he were within them), and
distinguished them aright[375]:
this is the true Light; it is one, and all are one who see and love it.
But that corporeal light, of which
I was speaking, seasons the life of the world for her blind lovers with a
tempting and fatal sweetness. Those who know how to praise thee for it, "O
God, Creator of Us All," take it up in thy hymn,[376]
and are not taken over by it in their sleep. Such a man I desire to be. I
resist the seductions of my eyes, lest my feet be entangled as I go forward in
thy way; and I raise my invisible eyes to thee, that thou wouldst be pleased to
"pluck my feet out of the net."[377]
Thou dost continually pluck them out, for they are easily ensnared. Thou
ceasest not to pluck them out, but I constantly remain fast in the snares set
all around me. However, thou who "keepest Israel shall neither slumber nor
sleep."[378]
53. What numberless things there
are: products of the various arts and manufactures in our clothes, shoes,
vessels, and all such things; besides such things as pictures and statuary--and
all these far beyond the necessary and moderate use of them or their
significance for the life of piety--which men have added for the delight of the
eye, copying the outward forms of the things they make; but inwardly forsaking
Him by whom they were made and destroying what they themselves have been made
to be!
And I, O my God and my Joy, I also
raise a hymn to thee for all these things, and offer a sacrifice of praise to
my Sanctifier, because those beautiful forms which pass through the medium of
the human soul into the artist's hands come from that beauty which is above our
minds, which my soul sighs for day and night. But the craftsmen and devotees of
these outward beauties discover the norm by which they judge them from that
higher beauty, but not the measure of their use. Still, even if they do not see
it, it is there nevertheless, to guard them from wandering astray, and to keep
their strength for thee, and not dissipate it in delights that pass into
boredom. And for myself, though I can see and understand this, I am still
entangled in my own course with such beauty, but thou wilt rescue me, O Lord,
thou wilt rescue me, "for thy loving-kindness is before my eyes."[379]
For I am captivated in my weakness but thou in thy mercy dost rescue me:
sometimes without my knowing it, because I had only lightly fallen; at other
times, the rescue is painful because I was stuck fast.
54. Besides this there is yet
another form of temptation still more complex in its peril. For in addition to
the fleshly appetite which strives for the gratification of all senses and
pleasures--in which its slaves perish because they separate themselves from
thee--there is also a certain vain and curious longing in the soul, rooted in
the same bodily senses, which is cloaked under the name of knowledge and
learning; not having pleasure in the flesh, but striving for new experiences
through the flesh. This longing--since its origin is our appetite for learning,
and since the sight is the chief of our senses in the acquisition of
knowledge--is called in the divine language "the lust of the eyes."[380]
For seeing is a function of the eyes; yet we also use this word for the other
senses as well, when we exercise them in the search for knowledge. We do not
say, "Listen how it glows," "Smell how it glistens,"
"Taste how it shines," or "Feel how it flashes," since all
of these are said to be seen. And we do not simply say, "See how it
shines," which only the eyes can perceive; but we also say, "See how
it sounds, see how it smells, see how it tastes, see how hard it is."
Thus, as we said before, the whole round of sensory experience is called
"the lust of the eyes" because the function of seeing, in which the
eyes have the principal role, is applied by analogy to the other senses when
they are seeking after any kind of knowledge.
55. From this, then, one can the
more clearly distinguish whether it is pleasure or curiosity that is being
pursued by the senses. For pleasure pursues objects that are beautiful,
melodious, fragrant, savory, soft. But curiosity, seeking new experiences, will
even seek out the contrary of these, not with the purpose of experiencing the
discomfort that often accompanies them, but out of a passion for experimenting
and knowledge.
For what pleasure is there in the
sight of a lacerated corpse, which makes you shudder? And yet if there is one
lying close by we flock to it, as if to be made sad and pale. People fear lest
they should see such a thing even in sleep, just as they would if, when awake,
someone compelled them to go and see it or if some rumor of its beauty had
attracted them.
This is also the case with the
other senses; it would be tedious to pursue a complete analysis of it. This
malady of curiosity is the reason for all those strange sights exhibited in the
theater. It is also the reason why we proceed to search out the secret powers
of nature--those which have nothing to do with our destiny--which do not profit
us to know about, and concerning which men desire to know only for the sake of
knowing. And it is with this same motive of perverted curiosity for knowledge that
we consult the magical arts. Even in religion itself, this prompting drives us
to make trial of God when signs and wonders are eagerly asked of him--not
desired for any saving end, but only to make trial of him.
56. In such a wilderness so vast,
crammed with snares and dangers, behold how many of them I have lopped off and
cast from my heart, as thou, O God of my salvation, hast enabled me to do. And
yet, when would I dare to say, since so many things of this sort still buzz
around our daily lives--when would I dare to say that no such motive prompts my
seeing or creates a vain curiosity in me? It is true that now the theaters
never attract me, nor do I now care to inquire about the courses of the stars,
and my soul has never sought answers from the departed spirits. All
sacrilegious oaths I abhor. And yet, O Lord my God, to whom I owe all humble
and singlehearted service, with what subtle suggestion the enemy still
influences me to require some sign from thee! But by our King, and by
Jerusalem, our pure and chaste homeland, I beseech thee that where any
consenting to such thoughts is now far from me, so may it always be farther and
farther. And when I entreat thee for the salvation of any man, the end I aim at
is something more than the entreating: let it be that as thou dost what thou
wilt, thou dost also give me the grace willingly to follow thy lead.
57. Now, really, in how many of the
most minute and trivial things my curiosity is still daily tempted, and who can
keep the tally on how often I succumb? How often, when people are telling idle
tales, we begin by tolerating them lest we should give offense to the
sensitive; and then gradually we come to listen willingly! I do not nowadays go
to the circus to see a dog chase a rabbit, but if by chance I pass such a race
in the fields, it quite easily distracts me even from some serious thought and
draws me after it--not that I turn aside with my horse, but with the
inclination of my mind. And unless, by showing me my weakness, thou dost
speedily warn me to rise above such a sight to thee by a deliberate act of
thought--or else to despise the whole thing and pass it by--then I become
absorbed in the sight, vain creature that I am.
How is it that when I am sitting at
home a lizard catching flies, or a spider entangling them as they fly into her
webs, oftentimes arrests me? Is the feeling of curiosity not the same just
because these are such tiny creatures? From them I proceed to praise thee, the
wonderful Creator and Disposer of all things; but it is not this that first
attracts my attention. It is one thing to get up quickly and another thing not
to fall--and of both such things my life is full and my only hope is in thy
exceeding great mercy. For when this heart of ours is made the depot of such
things and is overrun by the throng of these abounding vanities, then our
prayers are often interrupted and disturbed by them. Even while we are in thy
presence and direct the voice of our hearts to thy ears, such a great business
as this is broken off by the inroads of I know not what idle thoughts.
58. Shall we, then, also reckon
this vain curiosity among the things that are to be but lightly esteemed? Shall
anything restore us to hope except thy complete mercy since thou hast begun to
change us? Thou knowest to what extent thou hast already changed me, for first
of all thou didst heal me of the lust for vindicating myself, so that thou
mightest then forgive all my remaining iniquities and heal all my diseases, and
"redeem my life from corruption and crown me with loving-kindness and
tender mercies, and satisfy my desires with good things."[381]
It was thou who didst restrain my pride with thy fear, and bowed my neck to thy
"yoke."[382]
And now I bear the yoke and it is "light" to me, because thou didst
promise it to be so, and hast made it to be so. And so in truth it was, though
I knew it not when I feared to take it up.
59. But, O Lord--thou who alone
reignest without pride, because thou alone art the true Lord, who hast no
Lord--has this third kind of temptation left me, or can it leave me during this
life: the desire to be feared and loved of men, with no other view than that I
may find in it a joy that is no joy? It is, rather, a wretched life and an
unseemly ostentation. It is a special reason why we do not love thee, nor
devotedly fear thee. Therefore "thou resistest the proud but givest grace
to the humble."[383]
Thou thunderest down on the ambitious designs of the world, and "the
foundations of the hills" tremble.[384]
And yet certain offices in human
society require the officeholder to be loved and feared of men, and through
this the adversary of our true blessedness presses hard upon us, scattering
everywhere his snares of "well done, well done"; so that while we are
eagerly picking them up, we may be caught unawares and split off our joy from
thy truth and fix it on the deceits of men. In this way we come to take
pleasure in being loved and feared, not for thy sake but in thy stead. By such
means as this, the adversary makes men like himself, that he may have them as
his own, not in the harmony of love, but in the fellowship of punishment--the
one who aspired to exalt his throne in the north,[385]
that in the darkness and the cold men might have to serve him, mimicking thee
in perverse and distorted ways.
But see, O Lord, we are thy little
flock. Possess us, stretch thy wings above us, and let us take refuge under
them. Be thou our glory; let us be loved for thy sake, and let thy word be
feared in us. Those who desire to be commended by the men whom thou condemnest
will not be defended by men when thou judgest, nor will they be delivered when
thou dost condemn them. But when--not as a sinner is praised in the wicked
desires of his soul nor when the unrighteous man is blessed in his
unrighteousness--a man is praised for some gift that thou hast given him, and
he is more gratified at the praise for himself than because he possesses the
gift for which he is praised, such a one is praised while thou dost condemn
him. In such a case the one who praised is truly better than the one who was
praised. For the gift of God in man was pleasing to the one, while the other
was better pleased with the gift of man than with the gift of God.
60. By these temptations we are
daily tried, O Lord; we are tried unceasingly. Our daily "furnace" is
the human tongue.[386]
And also in this respect thou commandest us to be continent. Give what thou
commandest and command what thou wilt. In this matter, thou knowest the groans
of my heart and the rivers of my eyes, for I am not able to know for certain
how far I am clean of this plague; and I stand in great fear of my "secret
faults,"[387]
which thy eyes perceive, though mine do not. For in respect of the pleasures of
my flesh and of idle curiosity, I see how far I have been able to hold my mind
in check when I abstain from them either by voluntary act of the will or
because they simply are not at hand; for then I can inquire of myself how much
more or less frustrating it is to me not to have them. This is also true about
riches, which are sought for in order that they may minister to one of these
three "lusts," or two, or the whole complex of them. The mind is able
to see clearly if, when it has them, it despises them so that they may be cast
aside and it may prove itself.
But if we desire to test our power
of doing without praise, must we then live wickedly or lead a life so atrocious
and abandoned that everyone who knows us will detest us? What greater madness
than this can be either said or conceived? And yet if praise, both by custom
and right, is the companion of a good life and of good works, we should as
little forgo its companionship as the good life itself. But unless a thing is
absent I do not know whether I should be contented or troubled at having to do
without it.
61. What is it, then, that I am
confessing to thee, O Lord, concerning this sort of temptation? What else, than
that I am delighted with praise, but more with the truth itself than with
praise. For if I were to have any choice whether, if I were mad or utterly in
the wrong, I would prefer to be praised by all men or, if I were steadily and
fully confident in the truth, would prefer to be blamed by all, I see which I
should choose. Yet I wish I were unwilling that the approval of others should
add anything to my joy for any good I have. Yet I admit that it does increase
it; and, more than that, dispraise diminishes it. Then, when I am disturbed
over this wretchedness of mine, an excuse presents itself to me, the value of
which thou knowest, O God, for it renders me uncertain. For since it is not
only continence that thou hast enjoined on us--that is, what things to hold
back our love from--but righteousness as well--that is, what to bestow our love
upon--and hast wished us to love not only thee, but also our neighbor, it often
turns out that when I am gratified by intelligent praise I seem to myself to be
gratified by the competence or insight of my neighbor; or, on the other hand, I
am sorry for the defect in him when I hear him dispraise either what he does
not understand or what is good. For I am sometimes grieved at the praise I get,
either when those things that displease me in myself are praised in me, or when
lesser and trifling goods are valued more highly than they should be. But,
again, how do I know whether I feel this way because I am unwilling that he who
praises me should differ from me concerning myself not because I am moved with
any consideration for him, but because the good things that please me in myself
are more pleasing to me when they also please another? For in a way, I am not
praised when my judgment of myself is not praised, since either those things
which are displeasing to me are praised, or those things which are less
pleasing to me are more praised. Am I not, then, quite uncertain of myself in
this respect?
62. Behold, O Truth, it is in thee
that I see that I ought not to be moved at my own praises for my own sake, but
for the sake of my neighbor's good. And whether this is actually my way, I
truly do not know. On this score I know less of myself than thou dost. I
beseech thee now, O my God, to reveal myself to me also, that I may confess to
my brethren, who are to pray for me in those matters where I find myself weak.
Let me once again examine myself
the more diligently. If, in my own praise, I am moved with concern for my
neighbor, why am I less moved if some other man is unjustly dispraised than
when it happens to me? Why am I more irritated at that reproach which is cast
on me than at one which is, with equal injustice, cast upon another in my
presence? Am I ignorant of this also? Or is it still true that I am deceiving
myself, and do not keep the truth before thee in my heart and tongue? Put such
madness far from me, O Lord, lest my mouth be to me "the oil of sinners,
to anoint my head."[388]
63. "I am needy and
poor."[389]
Still, I am better when in secret groanings I displease myself and seek thy
mercy until what is lacking in me is renewed and made complete for that peace
which the eye of the proud does not know. The reports that come from the mouth
and from actions known to men have in them a most perilous temptation to the
love of praise. This love builds up a certain complacency in one's own
excellency, and then goes around collecting solicited compliments. It tempts
me, even when I inwardly reprove myself for it, and this precisely because it
is reproved. For a man may often glory vainly in the very scorn of
vainglory--and in this case it is not any longer the scorn of vainglory in
which he glories, for he does not truly despise it when he inwardly glories in
it.
64. Within us there is yet another
evil arising from the same sort of temptation. By it they become empty who
please themselves in themselves, although they do not please or displease or
aim at pleasing others. But in pleasing themselves they displease thee very
much, not merely taking pleasure in things that are not good as if they were
good, but taking pleasure in thy good things as if they were their own; or even
as if they were thine but still as if they had received them through their own
merit; or even as if they had them through thy grace, still without this grace
with their friends, but as if they envied that grace to others. In all these
and similar perils and labors, thou perceivest the agitation of my heart, and I
would rather feel my wounds being cured by thee than not inflicted by me on
myself.
65. Where hast thou not accompanied
me, O Truth, teaching me both what to avoid and what to desire, when I have
submitted to thee what I could understand about matters here below, and have
sought thy counsel about them?
With my external senses I have
viewed the world as I was able and have noticed the life which my body derives
from me and from these senses of mine. From that stage I advanced inwardly into
the recesses of my memory--the manifold chambers of my mind, marvelously full
of unmeasured wealth. And I reflected on this and was afraid, and could
understand none of these things without thee and found thee to be none of them.
Nor did I myself discover these things--I who went over them all and labored to
distinguish and to value everything according to its dignity, accepting some
things upon the report of my senses and questioning about others which I
thought to be related to my inner self, distinguishing and numbering the
reporters themselves; and in that vast storehouse of my memory, investigating
some things, depositing other things, taking out still others. Neither was I
myself when I did this--that is, that ability of mine by which I did it--nor
was it thou, for thou art that never-failing light from which I took counsel
about them all; whether they were what they were, and what was their real
value. In all this I heard thee teaching and commanding me. And this I often
do--and this is a delight to me--and as far as I can get relief from my
necessary duties, I resort to this kind of pleasure. But in all these things
which I review when I consult thee, I still do not find a secure place for my
soul save in thee, in whom my scattered members may be gathered together and
nothing of me escape from thee. And sometimes thou introducest me to a most
rare and inward feeling, an inexplicable sweetness. If this were to come to
perfection in me I do not know to what point life might not then arrive. But
still, by these wretched weights of mine, I relapse into these common things,
and am sucked in by my old customs and am held. I sorrow much, yet I am still closely
held. To this extent, then, the burden of habit presses us down. I can exist in
this fashion but I do not wish to do so. In that other way I wish I were, but
cannot be--in both ways I am wretched.
66. And now I have thus considered
the infirmities of my sins, under the headings of the three major
"lusts," and I have called thy right hand to my aid. For with a
wounded heart I have seen thy brightness, and having been beaten back I cried:
"Who can attain to it? I am cut off from before thy eyes."[390]
Thou art the Truth, who presidest over all things, but I, because of my greed,
did not wish to lose thee. But still, along with thee, I wished also to possess
a lie--just as no one wishes to lie in such a way as to be ignorant of what is
true. By this I lost thee, for thou wilt not condescend to be enjoyed along
with a lie.
67. Whom could I find to reconcile
me to thee? Should I have approached the angels? What kind of prayer? What kind
of rites? Many who were striving to return to thee and were not able of
themselves have, I am told, tried this and have fallen into a longing for
curious visions and deserved to be deceived. Being exalted, they sought thee in
their pride of learning, and they thrust themselves forward rather than beating
their breasts.[391]
And so by a likeness of heart, they drew to themselves the princes of the air,[392]
their conspirators and companions in pride, by whom they were deceived by the
power of magic. Thus they sought a mediator by whom they might be cleansed, but
there was none. For the mediator they sought was the devil, disguising himself
as an angel of light.[393]
And he allured their proud flesh the more because he had no fleshly body.
They were mortal and sinful, but
thou, O Lord, to whom they arrogantly sought to be reconciled, art immortal and
sinless. But a mediator between God and man ought to have something in him like
God and something in him like man, lest in being like man he should be far from
God, or if only like God he should be far from man, and so should not be a
mediator. That deceitful mediator, then, by whom, by thy secret judgment, human
pride deserves to be deceived, had one thing in common with man, that is, his
sin. In another respect, he would seem to have something in common with God,
for not being clothed with the mortality of the flesh, he could boast that he
was immortal. But since "the wages of sin is death,"[394]
what he really has in common with men is that, together with them, he is
condemned to death.
68. But the true Mediator, whom
thou in thy secret mercy hast revealed to the humble, and hast sent to them so
that through his example they also might learn the same humility--that
"Mediator between God and man, the man Christ Jesus,"[395]
appeared between mortal sinners and the immortal Just One. He was mortal as men
are mortal; he was righteous as God is righteous; and because the reward of
righteousness is life and peace, he could, through his righteousness united
with God, cancel the death of justified sinners, which he was willing to have
in common with them. Hence he was manifested to holy men of old, to the end
that they might be saved through faith in his Passion to come, even as we
through faith in his Passion which is past. As man he was Mediator, but as the
Word he was not something in between the two; because he was equal to God, and
God with God, and, with the Holy Spirit, one God.
69. How hast thou loved us, O good
Father, who didst not spare thy only Son, but didst deliver him up for us
wicked ones![396]
How hast thou loved us, for whom he who did not count it robbery to be equal
with thee "became obedient unto death, even the death of the cross"[397]!
He alone was "free among the dead."[398]
He alone had power to lay down his life and power to take it up again, and for
us he became to thee both Victor and Victim; and Victor because he was the
Victim. For us, he was to thee both Priest and Sacrifice, and Priest because he
was the Sacrifice. Out of slaves, he maketh us thy sons, because he was born of
thee and did serve us. Rightly, then, is my hope fixed strongly on him, that
thou wilt "heal all my diseases"[399]
through him, who sitteth at thy right hand and maketh intercession for us.[400]
Otherwise I should utterly despair. For my infirmities are many and great;
indeed, they are very many and very great. But thy medicine is still greater.
Otherwise, we might think that thy word was removed from union with man, and
despair of ourselves, if it had not been that he was "made flesh and dwelt
among us."[401]
70. Terrified by my sins and the
load of my misery, I had resolved in my heart and considered flight into the
wilderness. But thou didst forbid me, and thou didst strengthen me, saying that
"since Christ died for all, they who live should not henceforth live unto
themselves, but unto him who died for them."[402]
Behold, O Lord, I cast all my care on thee, that I may live and "behold
wondrous things out of thy law."[403]
Thou knowest my incompetence and my infirmities; teach me and heal me. Thy only
Son--he "in whom are hid all the treasures of wisdom and knowledge"[404]--hath
redeemed me with his blood. Let not the proud speak evil of me, because I keep
my ransom before my mind, and eat and drink and share my food and drink. For,
being poor, I desire to be satisfied from him, together with those who eat and
are satisfied: "and they shall praise the Lord that seek Him."[405]
The eternal Creator and the Creation in time.
Augustine ties together his memory of his past life, his present experience,
and his ardent desire to comprehend the mystery of creation. This leads him to
the questions of the mode and time of creation. He ponders the mode of creation
and shows that it was de nihilo and involved no alteration in the being
of God. He then considers the question of the beginning of the world and time
and shows that time and creation are cotemporal. But what is time? To this
Augustine devotes a brilliant analysis of the subjectivity of time and the
relation of all temporal process to the abiding eternity of God. From this, he prepares
to turn to a detailed interpretation of Gen. 1:1, 2.
1. Is it possible, O Lord, that,
since thou art in eternity, thou art ignorant of what I am saying to thee? Or,
dost thou see in time an event at the time it occurs? If not, then why am I
recounting such a tale of things to thee? Certainly not in order to acquaint
thee with them through me; but, instead, that through them I may stir up my own
love and the love of my readers toward thee, so that all may say, "Great
is the Lord and greatly to be praised." I have said this before[406]
and will say it again: "For love of thy love I do it." So also we
pray--and yet Truth tells us, "Your Father knoweth what things you need
before you ask him."[407]
Consequently, we lay bare our feelings before thee, that, through our
confessing to thee our plight and thy mercies toward us, thou mayest go on to
free us altogether, as thou hast already begun; and that we may cease to be
wretched in ourselves and blessed in thee--since thou hast called us to be poor
in spirit, meek, mourners, hungering and athirst for righteousness, merciful
and pure in heart.[408]
Thus I have told thee many things, as I could find ability and will to do so,
since it was thy will in the first place that I should confess to thee, O Lord
my God--for "Thou art good and thy mercy endureth forever."[409]
2. But how long would it take for
the voice of my pen to tell enough of thy exhortations and of all thy terrors
and comforts and leadings by which thou didst bring me to preach thy Word and
to administer thy sacraments to thy people? And even if I could do this
sufficiently, the drops of time[410]
are very precious to me and I have for a long time been burning with the desire
to meditate on thy law, and to confess in thy presence my knowledge and
ignorance of it--from the first streaks of thy light in my mind and the
remaining darkness, until my weakness shall be swallowed up in thy strength.
And I do not wish to see those hours drained into anything else which I can
find free from the necessary care of the body, the exercise of the mind, and
the service we owe to our fellow men--and what we give even if we do not owe
it.
3. O Lord my God, hear my prayer
and let thy mercy attend my longing. It does not burn for itself alone but
longs as well to serve the cause of fraternal love. Thou seest in my heart that
this is so. Let me offer the service of my mind and my tongue--and give me what
I may in turn offer back to thee. For "I am needy and poor"; thou art
rich to all who call upon thee--thou who, in thy freedom from care, carest for
us. Trim away from my lips, inwardly and outwardly, all rashness and lying. Let
thy Scriptures be my chaste delight. Let me not be deceived in them, nor
deceive others from them. O Lord, hear and pity! O Lord my God, light of the
blind, strength of the weak--and also the light of those who see and the
strength of the strong--hearken to my soul and hear it crying from the depths.[411]
Unless thy ears attend us even in the depths, where should we go? To whom
should we cry?
"Thine is the day and the
night is thine as well."[412]
At thy bidding the moments fly by. Grant me in them, then, an interval for my
meditations on the hidden things of thy law, nor close the door of thy law
against us who knock. Thou hast not willed that the deep secrets of all those
pages should have been written in vain. Those forests are not without their
stags which keep retired within them, ranging and walking and feeding, lying
down and ruminating.[413]
Perfect me, O Lord, and reveal their secrets to me. Behold, thy voice is my
joy; thy voice surpasses in abundance of delights. Give me what I love, for I
do love it. And this too is thy gift. Abandon not thy gifts and despise not thy
"grass" which thirsts for thee.[414]
Let me confess to thee everything that I shall have found in thy books and
"let me hear the voice of thy praise."[415]
Let me drink from thee and "consider the wondrous things out of thy
law"[416]--from
the very beginning, when thou madest heaven and earth, and thenceforward to the
everlasting reign of thy Holy City with thee.
4. O Lord, have mercy on me and
hear my petition. For my prayer is not for earthly things, neither gold nor
silver and precious stones, nor gorgeous apparel, nor honors and power, nor
fleshly pleasures, nor of bodily necessities in this life of our pilgrimage:
all of these things are "added" to those who seek thy Kingdom and thy
righteousness.[417]
Observe, O God, from whence comes
my desire. The unrighteous have told me of delights but not such as those in
thy law, O Lord. Behold, this is the spring of my desire. See, O Father, look
and see--and approve! Let it be pleasing in thy mercy's sight that I should
find favor with thee--that the secret things of thy Word may be opened to me
when I knock. I beg this of thee by our Lord Jesus Christ, thy Son, the Man of
thy right hand, the Son of Man; whom thou madest strong for thy purpose as
Mediator between thee and us; through whom thou didst seek us when we were not
seeking thee, but didst seek us so that we might seek thee; thy Word, through
whom thou madest all things, and me among them; thy only Son, through whom thou
hast called thy faithful people to adoption, and me among them. I beseech it of
thee through him who sitteth at thy right hand and maketh intercession for us,
"in whom are hid all treasures of wisdom and knowledge."[418]
It is he I seek in thy books. Moses wrote of him. He tells us so himself; the
Truth tells us so.
5. Let me hear and understand how
in the beginning thou madest heaven and earth.[419]
Moses wrote of this; he wrote and passed on--moving from thee to thee--and he
is now no longer before me. If he were, I would lay hold on him and ask him and
entreat him solemnly that in thy name he would open out these things to me, and
I would lend my bodily ears to the sounds that came forth out of his mouth. If,
however, he spoke in the Hebrew language, the sounds would beat on my senses in
vain, and nothing would touch my mind; but if he spoke in Latin, I would
understand what he said. But how should I then know whether what he said was
true? If I knew even this much, would it be that I knew it from him? Indeed,
within me, deep inside the chambers of my thought, Truth itself--neither
Hebrew, nor Greek, nor Latin, nor barbarian, without any organs of voice and
tongue, without the sound of syllables--would say, "He speaks the
truth," and I should be assured by this. Then I would confidently say to
that man of thine, "You speak the truth."[420]
However, since I cannot inquire of Moses, I beseech thee, O Truth, from whose
fullness he spoke truth; I beseech thee, my God, forgive my sins, and as thou
gavest thy servant the gift to speak these things, grant me also the gift to
understand them.
6. Look around; there are the
heaven and the earth. They cry aloud that they were made, for they change and
vary. Whatever there is that has not been made, and yet has being, has nothing
in it that was not there before. This having something not already existent is
what it means to be changed and varied. Heaven and earth thus speak plainly
that they did not make themselves: "We are, because we have been made; we
did not exist before we came to be so that we could have made ourselves!"
And the voice with which they speak is simply their visible presence. It was
thou, O Lord, who madest these things. Thou art beautiful; thus they are
beautiful. Thou art good, thus they are good. Thou art; thus they are. But they
are not as beautiful, nor as good, nor as truly real as thou their Creator art.
Compared with thee, they are neither beautiful nor good, nor do they even
exist. These things we know, thanks be to thee. Yet our knowledge is ignorance
when it is compared with thy knowledge.
7. But how didst thou make
the heaven and the earth, and what was the tool of such a mighty work as thine?
For it was not like a human worker fashioning body from body, according to the
fancy of his mind, able somehow or other to impose on it a form which the mind
perceived in itself by its inner eye (yet how should even he be able to do
this, if thou hadst not made that mind?). He imposes the form on something
already existing and having some sort of being, such as clay, or stone or wood
or gold or such like (and where would these things come from if thou hadst not
furnished them?). For thou madest his body for the artisan, and thou madest the
mind which directs the limbs; thou madest the matter from which he makes
anything; thou didst create the capacity by which he understands his art and
sees within his mind what he may do with the things before him; thou gavest him
his bodily sense by which, as if he had an interpreter, he may communicate from
mind to matter what he proposes to do and report back to his mind what has been
done, that the mind may consult with the Truth which presideth over it as to
whether what is done is well done.
All these things praise thee, the
Creator of them all. But how didst thou make them? How, O God, didst thou make
the heaven and earth? For truly, neither in heaven nor on earth didst thou make
heaven and earth--nor in the air nor in the waters, since all of these also
belong to the heaven and the earth. Nowhere in the whole world didst thou make
the whole world, because there was no place where it could be made before it
was made. And thou didst not hold anything in thy hand from which to fashion
the heaven and the earth,[421]
for where couldst thou have gotten what thou hadst not made in order to make
something with it? Is there, indeed, anything at all except because thou art?
Thus thou didst speak and they were made,[422]
and by thy Word thou didst make them all.
8. But how didst thou speak? Was it
in the same manner in which the voice came from the cloud saying, "This is
my beloved Son"[423]?
For that voice sounded forth and died away; it began and ended. The syllables
sounded and passed away, the second after the first, the third after the
second, and thence in order, till the very last after all the rest; and silence
after the last. From this it is clear and plain that it was the action of a
creature, itself in time, which sounded that voice, obeying thy eternal will.
And what these words were which were formed at that time the outer ear conveyed
to the conscious mind, whose inner ear lay attentively open to thy eternal
Word. But it compared those words which sounded in time with thy eternal word
sounding in silence and said: "This is different; quite different! These
words are far below me; they are not even real, for they fly away and pass, but
the Word of my God remains above me forever." If, then, in words that
sound and fade away thou didst say that heaven and earth should be made, and
thus madest heaven and earth, then there was already some kind of
corporeal creature before heaven and earth by whose motions in time that
voice might have had its occurrence in time. But there was nothing corporeal
before the heaven and the earth; or if there was, then it is certain that
already, without a time-bound voice, thou hadst created whatever it was out of
which thou didst make the time-bound voice by which thou didst say, "Let
the heaven and the earth be made!" For whatever it was out of which such a
voice was made simply did not exist at all until it was made by thee. Was it
decreed by thy Word that a body might be made from which such words might come?
9. Thou dost call us, then, to
understand the Word--the God who is God with thee--which is spoken eternally
and by which all things are spoken eternally. For what was first spoken was not
finished, and then something else spoken until the whole series was spoken; but
all things, at the same time and forever. For, otherwise, we should have time
and change and not a true eternity, nor a true immortality.
This I know, O my God, and I give
thanks. I know, I confess to thee, O Lord, and whoever is not ungrateful for
certain truths knows and blesses thee along with me. We know, O Lord, this much
we know: that in the same proportion as anything is not what it was, and is
what it was not, in that very same proportion it passes away or comes to be.
But there is nothing in thy Word that passes away or returns to its place; for
it is truly immortal and eternal. And, therefore, unto the Word coeternal with
thee, at the same time and always thou sayest all that thou sayest. And
whatever thou sayest shall be made is made, and thou makest nothing otherwise
than by speaking. Still, not all the things that thou dost make by speaking are
made at the same time and always.
10. Why is this, I ask of thee, O
Lord my God? I see it after a fashion, but I do not know how to express it,
unless I say that everything that begins to be and then ceases to be begins and
ceases when it is known in thy eternal Reason that it ought to begin or
cease--in thy eternal Reason where nothing begins or ceases. And this is thy
Word, which is also "the Beginning," because it also speaks to us.[424]
Thus, in the gospel, he spoke through the flesh; and this sounded in the
outward ears of men so that it might be believed and sought for within, and so
that it might be found in the eternal Truth, in which the good and only Master
teacheth all his disciples.[425]
There, O Lord, I hear thy voice, the voice of one speaking to me, since he who
teacheth us speaketh to us. But he that doth not teach us doth not really speak
to us even when he speaketh. Yet who is it that teacheth us unless it be the
Truth immutable? For even when we are instructed by means of the mutable creation,
we are thereby led to the Truth immutable. There we learn truly as we stand and
hear him, and we rejoice greatly "because of the bridegroom's voice,"[426]
restoring us to the source whence our being comes. And therefore, unless the
Beginning remained immutable, there would then not be a place to which we might
return when we had wandered away. But when we return from error, it is through
our gaining knowledge that we return. In order for us to gain knowledge he
teacheth us, since he is the Beginning, and speaketh to us.
11. In this Beginning, O God, thou
hast made heaven and earth--through thy Word, thy Son, thy Power, thy Wisdom,
thy Truth: all wondrously speaking and wondrously creating. Who shall
comprehend such things and who shall tell of it? What is it that shineth
through me and striketh my heart without injury, so that I both shudder and
burn? I shudder because I am unlike it; I burn because I am like it. It is
Wisdom itself that shineth through me, clearing away my fog, which so readily
overwhelms me so that I faint in it, in the darkness and burden of my
punishment. For my strength is brought down in neediness, so that I cannot
endure even my blessings until thou, O Lord, who hast been gracious to all my
iniquities, also healest all my infirmities--for it is thou who "shalt
redeem my life from corruption, and crown me with loving-kindness and tender
mercy, and shalt satisfy my desire with good things so that my youth shall be
renewed like the eagle's."[427]
For by this hope we are saved, and through patience we await thy promises. Let
him that is able hear thee speaking to his inner mind. I will cry out with
confidence because of thy own oracle, "How wonderful are thy works, O
Lord; in wisdom thou hast made them all."[428]
And this Wisdom is the Beginning, and in that Beginning thou hast made heaven
and earth.
12. Now, are not those still full
of their old carnal nature[429]
who ask us: "What was God doing before he made heaven and earth?
For if he was idle," they say, "and doing nothing, then why did he
not continue in that state forever--doing nothing, as he had always done? If
any new motion has arisen in God, and a new will to form a creature, which he
had never before formed, how can that be a true eternity in which an act of
will occurs that was not there before? For the will of God is not a created
thing, but comes before the creation--and this is true because nothing could be
created unless the will of the Creator came before it. The will of God,
therefore, pertains to his very Essence. Yet if anything has arisen in the
Essence of God that was not there before, then that Essence cannot truly be
called eternal. But if it was the eternal will of God that the creation should
come to be, why, then, is not the creation itself also from eternity?"[430]
13. Those who say these things do
not yet understand thee, O Wisdom of God, O Light of souls. They do not yet
understand how the things are made that are made by and in thee. They endeavor
to comprehend eternal things, but their heart still flies about in the past and
future motions of created things, and is still unstable. Who shall hold it and
fix it so that it may come to rest for a little; and then, by degrees, glimpse
the glory of that eternity which abides forever; and then, comparing eternity
with the temporal process in which nothing abides, they may see that they are
incommensurable? They would see that a long time does not become long, except
from the many separate events that occur in its passage, which cannot be
simultaneous. In the Eternal, on the other hand, nothing passes away, but the
whole is simultaneously present. But no temporal process is wholly
simultaneous. Therefore, let it[431]
see that all time past is forced to move on by the incoming future; that all
the future follows from the past; and that all, past and future, is created and
issues out of that which is forever present. Who will hold the heart of man
that it may stand still and see how the eternity which always stands still is
itself neither future nor past but expresses itself in the times that are
future and past? Can my hand do this, or can the hand of my mouth bring about
so difficult a thing even by persuasion?
14. How, then, shall I respond to
him who asks, "What was God doing before he made heaven and
earth?" I do not answer, as a certain one is reported to have done
facetiously (shrugging off the force of the question). "He was preparing
hell," he said, "for those who pry too deep." It is one thing to
see the answer; it is another to laugh at the questioner--and for myself I do
not answer these things thus. More willingly would I have answered, "I do
not know what I do not know," than cause one who asked a deep question to
be ridiculed--and by such tactics gain praise for a worthless answer.
Rather, I say that thou, our God,
art the Creator of every creature. And if in the term "heaven and
earth" every creature is included, I make bold to say further:
"Before God made heaven and earth, he did not make anything at all. For if
he did, what did he make unless it were a creature?" I do indeed wish that
I knew all that I desire to know to my profit as surely as I know that no
creature was made before any creature was made.
15. But if the roving thought of
someone should wander over the images of past time, and wonder that thou, the
Almighty God, the All-creating and All-sustaining, the Architect of heaven and
earth, didst for ages unnumbered abstain from so great a work before thou didst
actually do it, let him awake and consider that he wonders at illusions. For in
what temporal medium could the unnumbered ages that thou didst not make pass
by, since thou art the Author and Creator of all the ages? Or what periods of
time would those be that were not made by thee? Or how could they have already
passed away if they had not already been? Since, therefore, thou art the
Creator of all times, if there was any time before thou madest heaven
and earth, why is it said that thou wast abstaining from working? For thou
madest that very time itself, and periods could not pass by before thou
madest the whole temporal procession. But if there was no time before
heaven and earth, how, then, can it be asked, "What wast thou doing then?"
For there was no "then" when there was no time.
16. Nor dost thou precede any given
period of time by another period of time. Else thou wouldst not precede all
periods of time. In the eminence of thy ever-present eternity, thou precedest
all times past, and extendest beyond all future times, for they are still to
come--and when they have come, they will be past. But "Thou art always the
Selfsame and thy years shall have no end."[432]
Thy years neither go nor come; but ours both go and come in order that all
separate moments may come to pass. All thy years stand together as one, since
they are abiding. Nor do thy years past exclude the years to come because thy years
do not pass away. All these years of ours shall be with thee, when all of them
shall have ceased to be. Thy years are but a day, and thy day is not recurrent,
but always today. Thy "today" yields not to tomorrow and does not
follow yesterday. Thy "today" is eternity. Therefore, thou didst
generate the Coeternal, to whom thou didst say, "This day I have begotten
thee."[433]
Thou madest all time and before all times thou art, and there was never a time
when there was no time.
17. There was no time, therefore,
when thou hadst not made anything, because thou hadst made time itself. And
there are no times that are coeternal with thee, because thou dost abide
forever; but if times should abide, they would not be times.
For what is time? Who can easily
and briefly explain it? Who can even comprehend it in thought or put the answer
into words? Yet is it not true that in conversation we refer to nothing more
familiarly or knowingly than time? And surely we understand it when we speak of
it; we understand it also when we hear another speak of it.
What, then, is time? If no one asks
me, I know what it is. If I wish to explain it to him who asks me, I do not know.
Yet I say with confidence that I know that if nothing passed away, there would
be no past time; and if nothing were still coming, there would be no future
time; and if there were nothing at all, there would be no present time.
But, then, how is it that there are
the two times, past and future, when even the past is now no longer and the
future is now not yet? But if the present were always present, and did not pass
into past time, it obviously would not be time but eternity. If, then, time
present--if it be time--comes into existence only because it passes into time
past, how can we say that even this is, since the cause of its being is that it
will cease to be? Thus, can we not truly say that time is only as it
tends toward nonbeing?
18. And yet we speak of a long time
and a short time; but never speak this way except of time past and future. We
call a hundred years ago, for example, a long time past. In like manner, we
should call a hundred years hence a long time to come. But we call ten days ago
a short time past; and ten days hence a short time to come. But in what sense
is something long or short that is nonexistent? For the past is not now, and
the future is not yet. Therefore, let us not say, "It is
long"; instead, let us say of the past, "It was long,"
and of the future, "It will be long." And yet, O Lord, my
Light, shall not thy truth make mockery of man even here? For that long time
past: was it long when it was already past, or when it was still present? For
it might have been long when there was a period that could be long, but when it
was past, it no longer was. In that case, that which was not at all could not
be long. Let us not, therefore, say, "Time past was long," for we
shall not discover what it was that was long because, since it is past, it no
longer exists. Rather, let us say that "time present was long,
because when it was present it was long." For then it had not yet
passed on so as not to be, and therefore it still was in a state that could be
called long. But after it passed, it ceased to be long simply because it ceased
to be.
19. Let us, therefore, O human
soul, see whether present time can be long, for it has been given you to feel
and measure the periods of time. How, then, will you answer me?
Is a hundred years when present a
long time? But, first, see whether a hundred years can be present at once. For
if the first year in the century is current, then it is present time, and the
other ninety and nine are still future. Therefore, they are not yet. But, then,
if the second year is current, one year is already past, the second present,
and all the rest are future. And thus, if we fix on any middle year of this
century as present, those before it are past, those after it are future.
Therefore, a hundred years cannot be present all at once.
Let us see, then, whether the year
that is now current can be present. For if its first month is current, then the
rest are future; if the second, the first is already past, and the remainder
are not yet. Therefore, the current year is not present all at once. And if it
is not present as a whole, then the year is not present. For it takes twelve
months to make the year, from which each individual month which is current is
itself present one at a time, but the rest are either past or future.
20. Thus it comes out that time
present, which we found was the only time that could be called
"long," has been cut down to the space of scarcely a single day. But
let us examine even that, for one day is never present as a whole. For it is
made up of twenty-four hours, divided between night and day. The first of these
hours has the rest of them as future, and the last of them has the rest as
past; but any of those between has those that preceded it as past and those
that succeed it as future. And that one hour itself passes away in fleeting
fractions. The part of it that has fled is past; what remains is still future.
If any fraction of time be conceived that cannot now be divided even into the
most minute momentary point, this alone is what we may call time present. But
this flies so rapidly from future to past that it cannot be extended by any
delay. For if it is extended, it is then divided into past and future. But the
present has no extension[434]
whatever.
Where, therefore, is that time
which we may call "long"? Is it future? Actually we do not say of the
future, "It is long," for it has not yet come to be, so as to be
long. Instead, we say, "It will be long." When will it be? For
since it is future, it will not be long, for what may be long is not yet. It
will be long only when it passes from the future which is not as yet, and will
have begun to be present, so that there can be something that may be long. But
in that case, time present cries aloud, in the words we have already heard,
that it cannot be "long."
21. And yet, O Lord, we do perceive
intervals of time, and we compare them with each other, and we say that some
are longer and others are shorter. We even measure how much longer or shorter
this time may be than that time. And we say that this time is twice as long, or
three times as long, while this other time is only just as long as that other.
But we measure the passage of time when we measure the intervals of perception.
But who can measure times past which now are no longer, or times future which
are not yet--unless perhaps someone will dare to say that what does not exist
can be measured? Therefore, while time is passing, it can be perceived and
measured; but when it is past, it cannot, since it is not.
22. I am seeking the truth, O
Father; I am not affirming it. O my God, direct and rule me.
Who is there who will tell me that
there are not three times--as we learned when boys and as we have also taught
boys--time past, time present, and time future? Who can say that there is only
time present because the other two do not exist? Or do they also exist; but
when, from the future, time becomes present, it proceeds from some secret
place; and when, from times present, it becomes past, it recedes into some
secret place? For where have those men who have foretold the future seen the
things foretold, if then they were not yet existing? For what does not exist
cannot be seen. And those who tell of things past could not speak of them as if
they were true, if they did not see them in their minds. These things could in
no way be discerned if they did not exist. There are therefore times present
and times past.
23. Give me leave, O Lord, to seek
still further. O my Hope, let not my purpose be confounded. For if there are
times past and future, I wish to know where they are. But if I have not yet
succeeded in this, I still know that wherever they are, they are not there as future
or past, but as present. For if they are there as future, they are there as
"not yet"; if they are there as past, they are there as "no
longer." Wherever they are and whatever they are they exist therefore only
as present. Although we tell of past things as true, they are drawn out of the
memory--not the things themselves, which have already passed, but words
constructed from the images of the perceptions which were formed in the mind,
like footprints in their passage through the senses. My childhood, for
instance, which is no longer, still exists in time past, which does not now
exist. But when I call to mind its image and speak of it, I see it in the
present because it is still in my memory. Whether there is a similar
explanation for the foretelling of future events--that is, of the images of
things which are not yet seen as if they were already existing--I confess, O my
God, I do not know. But this I certainly do know: that we generally think ahead
about our future actions, and this premeditation is in time present; but that
the action which we premeditate is not yet, because it is still future. When we
shall have started the action and have begun to do what we were premeditating,
then that action will be in time present, because then it is no longer in time
future.
24. Whatever may be the manner of
this secret foreseeing of future things, nothing can be seen except what
exists. But what exists now is not future, but present. When, therefore, they
say that future events are seen, it is not the events themselves, for they do
not exist as yet (that is, they are still in time future), but perhaps,
instead, their causes and their signs are seen, which already do exist.
Therefore, to those already beholding these causes and signs, they are not
future, but present, and from them future things are predicted because they are
conceived in the mind. These conceptions, however, exist now, and those
who predict those things see these conceptions before them in time present.
Let me take an example from the
vast multitude and variety of such things. I see the dawn; I predict that the
sun is about to rise. What I see is in time present, what I predict is in time
future--not that the sun is future, for it already exists; but its rising is
future, because it is not yet. Yet I could not predict even its rising, unless
I had an image of it in my mind; as, indeed, I do even now as I speak. But that
dawn which I see in the sky is not the rising of the sun (though it does
precede it), nor is it a conception in my mind. These two[435]
are seen in time present, in order that the event which is in time future may
be predicted.
Future events, therefore, are not
yet. And if they are not yet, they do not exist. And if they do not exist, they
cannot be seen at all, but they can be predicted from things present, which now
are and are seen.
25. Now, therefore, O Ruler of thy
creatures, what is the mode by which thou teachest souls those things which are
still future? For thou hast taught thy prophets. How dost thou, to whom nothing
is future, teach future things--or rather teach things present from the signs
of things future? For what does not exist certainly cannot be taught. This way
of thine is too far from my sight; it is too great for me, I cannot attain to
it.[436]
But I shall be enabled by thee, when thou wilt grant it, O sweet Light of my
secret eyes.
26. But even now it is manifest and
clear that there are neither times future nor times past. Thus it is not
properly said that there are three times, past, present, and future. Perhaps it
might be said rightly that there are three times: a time present of things
past; a time present of things present; and a time present of things future.
For these three do coexist somehow in the soul, for otherwise I could not see
them. The time present of things past is memory; the time present of things
present is direct experience; the time present of things future is expectation.[437]
If we are allowed to speak of these things so, I see three times, and I grant
that there are three. Let it still be said, then, as our misapplied custom has
it: "There are three times, past, present, and future." I shall not
be troubled by it, nor argue, nor object--always provided that what is said is
understood, so that neither the future nor the past is said to exist now. There
are but few things about which we speak properly--and many more about which we
speak improperly--though we understand one another's meaning.
27. I have said, then, that we
measure periods of time as they pass so that we can say that this time is twice
as long as that one or that this is just as long as that, and so on for the
other fractions of time which we can count by measuring.
So, then, as I was saying, we
measure periods of time as they pass. And if anyone asks me, "How do you
know this?", I can answer: "I know because we measure. We could not
measure things that do not exist, and things past and future do not
exist." But how do we measure present time since it has no extension? It
is measured while it passes, but when it has passed it is not measured; for
then there is nothing that could be measured. But whence, and how, and whither
does it pass while it is being measured? Whence, but from the future? Which
way, save through the present? Whither, but into the past? Therefore, from what
is not yet, through what has no length, it passes into what is now no longer.
But what do we measure, unless it is a time of some length? For we cannot speak
of single, and double, and triple, and equal, and all the other ways in which
we speak of time, except in terms of the length of the periods of time. But in
what "length," then, do we measure passing time? Is it in the future,
from which it passes over? But what does not yet exist cannot be measured. Or,
is it in the present, through which it passes? But what has no length we cannot
measure. Or is it in the past into which it passes? But what is no longer we
cannot measure.
28. My soul burns ardently to
understand this most intricate enigma. O Lord my God, O good Father, I beseech
thee through Christ, do not close off these things, both the familiar and the
obscure, from my desire. Do not bar it from entering into them; but let their
light dawn by thy enlightening mercy, O Lord. Of whom shall I inquire about
these things? And to whom shall I confess my ignorance of them with greater
profit than to thee, to whom these studies of mine (ardently longing to
understand thy Scriptures) are not a bore? Give me what I love, for I do love it;
and this thou hast given me. O Father, who truly knowest how to give good gifts
to thy children, give this to me. Grant it, since I have undertaken to
understand it, and hard labor is my lot until thou openest it. I beseech thee,
through Christ and in his name, the Holy of Holies, let no man interrupt me.
"For I have believed, and therefore do I speak."[438]
This is my hope; for this I live: that I may contemplate the joys of my Lord.[439]
Behold, thou hast made my days grow old, and they pass away--and how I do not
know.
We speak of this time and that
time, and these times and those times: "How long ago since he said
this?" "How long ago since he did this?" "How long ago
since I saw that?" "This syllable is twice as long as that single
short syllable." These words we say and hear, and we are understood and we
understand. They are quite commonplace and ordinary, and still the meaning of
these very same things lies deeply hid and its discovery is still to come.
29. I once heard a learned man say
that the motions of the sun, moon, and stars constituted time; and I did not
agree. For why should not the motions of all bodies constitute time? What if
the lights of heaven should cease, and a potter's wheel still turn round: would
there be no time by which we might measure those rotations and say either that
it turned at equal intervals, or, if it moved now more slowly and now more
quickly, that some rotations were longer and others shorter? And while we were
saying this, would we not also be speaking in time? Or would there not be in
our words some syllables that were long and others short, because the first
took a longer time to sound, and the others a shorter time? O God, grant men to
see in a small thing the notions that are common[440]
to all things, both great and small. Both the stars and the lights of heaven
are "for signs and seasons, and for days and years."[441]
This is doubtless the case, but just as I should not say that the circuit of
that wooden wheel was a day, neither would that learned man say that there was,
therefore, no time.
30. I thirst to know the power and
the nature of time, by which we measure the motions of bodies, and say, for
example, that this motion is twice as long as that. For I ask, since the word
"day" refers not only to the length of time that the sun is above the
earth (which separates day from night), but also refers to the sun's entire
circuit from east all the way around to east--on account of which we can say,
"So many days have passed" (the nights being included when we say,
"So many days," and their lengths not counted separately)--since,
then, the day is ended by the motion of the sun and by his passage from east to
east, I ask whether the motion itself is the day, or whether the day is the
period in which that motion is completed; or both? For if the sun's passage is
the day, then there would be a day even if the sun should finish his course in
as short a period as an hour. If the motion itself is the day, then it would
not be a day if from one sunrise to another there were a period no longer than
an hour. But the sun would have to go round twenty-four times to make just one
day. If it is both, then that could not be called a day if the sun ran his
entire course in the period of an hour; nor would it be a day if, while the sun
stood still, as much time passed as the sun usually covered during his whole
course, from morning to morning. I shall, therefore, not ask any more what it
is that is called a day, but rather what time is, for it is by time that we
measure the circuit of the sun, and would be able to say that it was finished
in half the period of time that it customarily takes if it were completed in a
period of only twelve hours. If, then, we compare these periods, we could call
one of them a single and the other a double period, as if the sun might run his
course from east to east sometimes in a single period and sometimes in a double
period.
Let no man tell me, therefore, that
the motions of the heavenly bodies constitute time. For when the sun stood
still at the prayer of a certain man in order that he might gain his victory in
battle, the sun stood still but time went on. For in as long a span of time as
was sufficient the battle was fought and ended.[442]
I see, then, that time is a certain
kind of extension. But do I see it, or do I only seem to? Thou, O Light and
Truth, wilt show me.
31. Dost thou command that I should
agree if anyone says that time is "the motion of a body"? Thou dost
not so command. For I hear that no body is moved but in time; this thou tellest
me. But that the motion of a body itself is time I do not hear; thou dost not
say so. For when a body is moved, I measure by time how long it was moving from
the time when it began to be moved until it stopped. And if I did not see when
it began to be moved, and if it continued to move so that I could not see when
it stopped, I could not measure the movement, except from the time when I began
to see it until I stopped. But if I look at it for a long time, I can affirm
only that the time is long but not how long it may be. This is because when we
say, "How long?", we are speaking comparatively as: "This is as
long as that," or, "This is twice as long as that"; or other
such similar ratios. But if we were able to observe the point in space where
and from which the body, which is moved, comes and the point to which it is
moved; or if we can observe its parts moving as in a wheel, we can say how long
the movement of the body took or the movement of its parts from this place to
that. Since, therefore, the motion of a body is one thing, and the norm by
which we measure how long it takes is another thing, we cannot see which of
these two is to be called time. For, although a body is sometimes moved and
sometimes stands still, we measure not only its motion but also its rest as
well; and both by time! Thus we say, "It stood still as long as it
moved," or, "It stood still twice or three times as long as it
moved"--or any other ratio which our measuring has either determined or
imagined, either roughly or precisely, according to our custom. Therefore, time
is not the motion of a body.
32. And I confess to thee, O Lord,
that I am still ignorant as to what time is. And again I confess to thee, O
Lord, that I know that I am speaking all these things in time, and that I have
already spoken of time a long time, and that "very long" is not long
except when measured by the duration of time. How, then, do I know this, when I
do not know what time is? Or, is it possible that I do not know how I can
express what I do know? Alas for me! I do not even know the extent of my own
ignorance. Behold, O my God, in thy presence I do not lie. As my heart is, so I
speak. Thou shalt light my candle; thou, O Lord my God, wilt enlighten my
darkness.[443]
33. Does not my soul most truly
confess to thee that I do measure intervals of time? But what is it that I thus
measure, O my God, and how is it that I do not know what I measure? I measure
the motion of a body by time, but the time itself I do not measure. But, truly,
could I measure the motion of a body--how long it takes, how long it is in
motion from this place to that--unless I could measure the time in which it is
moving?
How, then, do I measure this time
itself? Do we measure a longer time by a shorter time, as we measure the length
of a crossbeam in terms of cubits?[444]
Thus, we can say that the length of a long syllable is measured by the length
of a short syllable and thus say that the long syllable is double. So also we
measure the length of poems by the length of the lines, and the length of the
line by the length of the feet, and the length of the feet by the length of the
syllable, and the length of the long syllables by the length of the short ones.
We do not measure by pages--for in that way we would measure space rather than
time--but when we speak the words as they pass by we say: "It is a long
stanza, because it is made up of so many verses; they are long verses because
they consist of so many feet; they are long feet because they extend over so
many syllables; this is a long syllable because it is twice the length of a
short one."
But no certain measure of time is
obtained this way; since it is possible that if a shorter verse is pronounced
slowly, it may take up more time than a longer one if it is pronounced
hurriedly. The same would hold for a stanza, or a foot, or a syllable. From this
it appears to me that time is nothing other than extendedness;[445]
but extendedness of what I do not know. This is a marvel to me. The
extendedness may be of the mind itself. For what is it I measure, I ask thee, O
my God, when I say either, roughly, "This time is longer than that,"
or, more precisely, "This is twice as long as that." I know
that I am measuring time. But I am not measuring the future, for it is not yet;
and I am not measuring the present because it is extended by no length; and I
am not measuring the past because it no longer is. What is it, therefore, that
I am measuring? Is it time in its passage, but not time past [praetereuntia
tempora, non praeterita]? This is what I have been saying.
34. Press on, O my mind, and attend
with all your power. God is our Helper: "it is he that hath made us and
not we ourselves."[446]
Give heed where the truth begins to dawn.[447]
Suppose now that a bodily voice begins to sound, and continues to sound--on and
on--and then ceases. Now there is silence. The voice is past, and there is no
longer a sound. It was future before it sounded, and could not be measured
because it was not yet; and now it cannot be measured because it is no longer.
Therefore, while it was sounding, it might have been measured because then
there was something that could be measured. But even then it did not stand
still, for it was in motion and was passing away. Could it, on that account, be
any more readily measured? For while it was passing away, it was being extended
into some interval of time in which it might be measured, since the present has
no length. Supposing, though, that it might have been measured--then also
suppose that another voice had begun to sound and is still sounding without any
interruption to break its continued flow. We can measure it only while it is
sounding, for when it has ceased to sound it will be already past and there
will not be anything there that can be measured. Let us measure it exactly; and
let us say how much it is. But while it is sounding, it cannot be measured
except from the instant when it began to sound, down to the final moment when
it left off. For we measure the time interval itself from some beginning point
to some end. This is why a voice that has not yet ended cannot be measured, so
that one could say how long or how briefly it will continue. Nor can it be said
to be equal to another voice or single or double in comparison to it or
anything like this. But when it is ended, it is no longer. How, therefore, may
it be measured? And yet we measure times; not those which are not yet, nor
those which no longer are, nor those which are stretched out by some delay, nor
those which have no limit. Therefore, we measure neither times future nor times
past, nor times present, nor times passing by; and yet we do measure times.
35. Deus Creator omnium[448]:
this verse of eight syllables alternates between short and long syllables. The
four short ones--that is, the first, third, fifth, and seventh--are single in
relation to the four long ones--that is, the second, fourth, sixth, and eighth.
Each of the long ones is double the length of each of the short ones. I affirm
this and report it, and common sense perceives that this indeed is the case. By
common sense, then, I measure a long syllable by a short one, and I find that
it is twice as long. But when one sounds after another, if the first be short
and the latter long, how can I hold the short one and how can I apply it to the
long one as a measure, so that I can discover that the long one is twice as
long, when, in fact, the long one does not begin to sound until the short one
leaves off sounding? That same long syllable I do not measure as present, since
I cannot measure it until it is ended; but its ending is its passing away.
What is it, then, that I can
measure? Where is the short syllable by which I measure? Where is the long one
that I am measuring? Both have sounded, have flown away, have passed on, and
are no longer. And still I measure, and I confidently answer--as far as a
trained ear can be trusted--that this syllable is single and that syllable
double. And I could not do this unless they both had passed and were ended.
Therefore I do not measure them, for they do not exist any more. But I measure
something in my memory which remains fixed.
36. It is in you, O mind of mine,
that I measure the periods of time. Do not shout me down that it exists
[objectively]; do not overwhelm yourself with the turbulent flood of your
impressions. In you, as I have said, I measure the periods of time. I measure
as time present the impression that things make on you as they pass by and what
remains after they have passed by--I do not measure the things themselves which
have passed by and left their impression on you. This is what I measure when I
measure periods of time. Either, then, these are the periods of time or else I
do not measure time at all.
What are we doing when we measure
silence, and say that this silence has lasted as long as that voice lasts? Do
we not project our thought to the measure of a sound, as if it were then
sounding, so that we can say something concerning the intervals of silence in a
given span of time? For, even when both the voice and the tongue are still, we
review--in thought--poems and verses, and discourse of various kinds or various
measures of motions, and we specify their time spans--how long this is in
relation to that--just as if we were speaking them aloud. If anyone wishes to
utter a prolonged sound, and if, in forethought, he has decided how long it
should be, that man has already in silence gone through a span of time, and
committed his sound to memory. Thus he begins to speak and his voice sounds until
it reaches the predetermined end. It has truly sounded and will go on sounding.
But what is already finished has already sounded and what remains will still
sound. Thus it passes on, until the present intention carries the future over
into the past. The past increases by the diminution of the future until by the
consumption of all the future all is past.[449]
37. But how is the future
diminished or consumed when it does not yet exist? Or how does the past, which
exists no longer, increase, unless it is that in the mind in which all this
happens there are three functions? For the mind expects, it attends, and it
remembers; so that what it expects passes into what it remembers by way of what
it attends to. Who denies that future things do not exist as yet? But still
there is already in the mind the expectation of things still future. And who
denies that past things now exist no longer? Still there is in the mind the
memory of things past. Who denies that time present has no length, since it
passes away in a moment? Yet, our attention has a continuity and it is through
this that what is present may proceed to become absent. Therefore, future time,
which is nonexistent, is not long; but "a long future" is "a
long expectation of the future." Nor is time past, which is now no longer,
long; a "long past" is "a long memory of the past."
38. I am about to repeat a psalm
that I know. Before I begin, my attention encompasses the whole, but once I
have begun, as much of it as becomes past while I speak is still stretched out
in my memory. The span of my action is divided between my memory, which
contains what I have repeated, and my expectation, which contains what I am
about to repeat. Yet my attention is continually present with me, and through
it what was future is carried over so that it becomes past. The more this is
done and repeated, the more the memory is enlarged--and expectation is
shortened--until the whole expectation is exhausted. Then the whole action is
ended and passed into memory. And what takes place in the entire psalm takes
place also in each individual part of it and in each individual syllable. This
also holds in the even longer action of which that psalm is only a portion. The
same holds in the whole life of man, of which all the actions of men are parts.
The same holds in the whole age of the sons of men, of which all the lives of
men are parts.
39. But "since thy
loving-kindness is better than life itself,"[450]
observe how my life is but a stretching out, and how thy right hand has upheld
me in my Lord, the Son of Man, the Mediator between thee, the One, and us, the
many--in so many ways and by so many means. Thus through him I may lay hold
upon him in whom I am also laid hold upon; and I may be gathered up from my old
way of life to follow that One and to forget that which is behind, no longer
stretched out but now pulled together again--stretching forth not to what shall
be and shall pass away but to those things that are before me. Not
distractedly now, but intently, I follow on for the prize of my heavenly
calling,[451]
where I may hear the sound of thy praise and contemplate thy delights, which
neither come to be nor pass away.
But now my years are spent in
mourning.[452]
And thou, O Lord, art my comfort, my eternal Father. But I have been torn
between the times, the order of which I do not know, and my thoughts, even the
inmost and deepest places of my soul, are mangled by various commotions until I
shall flow together into thee, purged and molten in the fire of thy love.
40. And I will be immovable and
fixed in thee, and thy truth will be my mold. And I shall not have to endure
the questions of those men who, as if in a morbid disease, thirst for more than
they can hold and say, "What did God make before he made heaven and
earth?" or, "How did it come into his mind to make something when he
had never before made anything?" Grant them, O Lord, to consider well what
they are saying; and grant them to see that where there is no time they cannot
say "never." When, therefore, he is said "never to have
made" something--what is this but to say that it was made in no time at
all? Let them therefore see that there could be no time without a created
world, and let them cease to speak vanity of this kind. Let them also be
stretched out to those things which are before them, and understand that thou,
the eternal Creator of all times, art before all times and that no times are
coeternal with thee; nor is any creature, even if there is a creature
"above time."
41. O Lord my God, what a chasm
there is in thy deep secret! How far short of it have the consequences of my
sins cast me? Heal my eyes, that I may enjoy thy light. Surely, if there is a
mind that so greatly abounds in knowledge and foreknowledge, to which all
things past and future are as well known as one psalm is well known to me, that
mind would be an exceeding marvel and altogether astonishing. For whatever is
past and whatever is yet to come would be no more concealed from him than the
past and future of that psalm were hidden from me when I was chanting it: how
much of it had been sung from the beginning and what and how much still
remained till the end. But far be it from thee, O Creator of the universe, and
Creator of our souls and bodies--far be it from thee that thou shouldst merely
know all things past and future. Far, far more wonderfully, and far more
mysteriously thou knowest them. For it is not as the feelings of one singing
familiar songs, or hearing a familiar song in which, because of his expectation
of words still to come and his remembrance of those that are past, his feelings
are varied and his senses are divided. This is not the way that anything
happens to thee, who art unchangeably eternal, that is, the truly eternal
Creator of minds. As in the beginning thou knewest both the heaven and the
earth without any change in thy knowledge, so thou didst make heaven and earth
in their beginnings without any division in thy action.[453]
Let him who understands this confess to thee; and let him who does not
understand also confess to thee! Oh, exalted as thou art, still the humble in
heart are thy dwelling place! For thou liftest them who are cast down and they
fall not for whom thou art the Most High.[454]
The mode of creation and the truth of Scripture.
Augustine explores the relation of the visible and formed matter of heaven and
earth to the prior matrix from which it was formed. This leads to an intricate
analysis of "unformed matter" and the primal "possibility"
from which God created, itself created de nihilo. He finds a reference
to this in the misconstrued Scriptural phrase "the heaven of
heavens." Realizing that his interpretation of Gen. 1:1, 2, is not
self-evidently the only possibility, Augustine turns to an elaborate discussion
of the multiplicity of perspectives in hermeneutics and, in the course of this,
reviews the various possibilities of true interpretation of his Scripture text.
He emphasizes the importance of tolerance where there are plural options, and
confidence where basic Christian faith is concerned.
1. My heart is deeply stirred, O
Lord, when in this poor life of mine the words of thy Holy Scripture strike
upon it. This is why the poverty of the human intellect expresses itself in an
abundance of language. Inquiry is more loquacious than discovery. Demanding
takes longer than obtaining; and the hand that knocks is more active than the
hand that receives. But we have the promise, and who shall break it? "If
God be for us, who can be against us?"[455]
"Ask, and you shall receive; seek, and you shall find; knock, and it shall
be opened unto you; for everyone that asks receives, and he who seeks finds,
and to him that knocks, it shall be opened."[456]
These are thy own promises, and who need fear to be deceived when truth
promises?
2. In lowliness my tongue confesses
to thy exaltation, for thou madest heaven and earth. This heaven which I see,
and this earth on which I walk--from which came this "earth" that I
carry about me--thou didst make.
But where is that heaven of
heavens, O Lord, of which we hear in the words of the psalm, "The heaven
of heavens is the Lord's, but the earth he hath given to the children of
men"?[457]
Where is the heaven that we cannot see, in relation to which all that we can
see is earth? For this whole corporeal creation has been beautifully
formed--though not everywhere in its entirety--and our earth is the lowest of
these levels. Still, compared with that heaven of heavens, even the heaven of
our own earth is only earth. Indeed, it is not absurd to call each of those two
great bodies[458]
"earth" in comparison with that ineffable heaven which is the Lord's,
and not for the sons of men.
3. And truly this earth was
invisible and unformed,[459]
and there was an inexpressibly profound abyss[460]
above which there was no light since it had no form. Thou didst command it
written that "darkness was on the face of the deep."[461]
What else is darkness except the absence of light? For if there had been light,
where would it have been except by being over all, showing itself rising aloft
and giving light? Therefore, where there was no light as yet, why was it that
darkness was present, unless it was that light was absent? Darkness, then, was
heavy upon it, because the light from above was absent; just as there is silence
where there is no sound. And what is it to have silence anywhere but simply not
to have sound? Hast thou not, O Lord, taught this soul which confesses to thee?
Hast thou not thus taught me, O Lord, that before thou didst form and separate
this formless matter there was nothing: neither color, nor figure, nor
body, nor spirit? Yet it was not absolutely nothing; it was a certain
formlessness without any shape.
4. What, then, should that
formlessness be called so that somehow it might be indicated to those of
sluggish mind, unless we use some word in common speech? But what can be found
anywhere in the world nearer to a total formlessness than the earth and the
abyss? Because of their being on the lowest level, they are less beautiful than
are the other and higher parts, all translucent and shining. Therefore, why may
I not consider the formlessness of matter--which thou didst create without
shapely form, from which to make this shapely world--as fittingly indicated to
men by the phrase, "The earth invisible and unformed"?
5. When our thought seeks something
for our sense to fasten to [in this concept of unformed matter], and when it
says to itself, "It is not an intelligible form, such as life or justice,
since it is the material for bodies; and it is not a former perception, for
there is nothing in the invisible and unformed which can be seen and
felt"--while human thought says such things to itself, it may be
attempting either to know by being ignorant or by knowing how not to know.
6. But if, O Lord, I am to confess
to thee, by my mouth and my pen, the whole of what thou hast taught me
concerning this unformed matter, I must say first of all that when I first
heard of such matter and did not understand it--and those who told me of it
could not understand it either--I conceived of it as having countless and
varied forms. Thus, I did not think about it rightly. My mind in its agitation
used to turn up all sorts of foul and horrible "forms"; but still
they were "forms." And still I called it formless, not because it was
unformed, but because it had what seemed to me a kind of form that my mind
turned away from, as bizarre and incongruous, before which my human weakness
was confused. And even what I did conceive of as unformed was so, not because
it was deprived of all form, but only as it compared with more beautiful forms.
Right reason, then, persuaded me that I ought to remove altogether all vestiges
of form whatever if I wished to conceive matter that was wholly unformed; and this
I could not do. For I could more readily imagine that what was deprived of all
form simply did not exist than I could conceive of anything between form and
nothing--something which was neither formed nor nothing, something that was
unformed and nearly nothing.
Thus my mind ceased to question my
spirit--filled as it was with the images of formed bodies, changing and varying
them according to its will. And so I applied myself to the bodies themselves
and looked more deeply into their mutability, by which they cease to be what
they had been and begin to be what they were not. This transition from form to
form I had regarded as involving something like a formless condition, though
not actual nothingness.[462]
But I desired to know, not to
guess. And, if my voice and my pen were to confess to thee all the various
knots thou hast untied for me about this question, who among my readers could
endure to grasp the whole of the account? Still, despite this, my heart will
not cease to give honor to thee or to sing thy praises concerning those things
which it is not able to express.[463]
For the mutability of mutable
things carries with it the possibility of all those forms into which mutable
things can be changed. But this mutability--what is it? Is it soul? Is it body?
Is it the external appearance of soul or body? Could it be said, "Nothing
was something," and "That which is, is not"? If this were
possible, I would say that this was it, and in some such manner it must have
been in order to receive these visible and composite forms.[464]
7. Whence and how was this, unless
it came from thee, from whom all things are, in so far as they are? But the
farther something is from thee, the more unlike thee it is--and this is not a
matter of distance or place.
Thus it was that thou, O Lord, who
art not one thing in one place and another thing in another place but the
Selfsame, and the Selfsame, and the Selfsame--"Holy, Holy, Holy, Lord God
Almighty"[465]--thus
it was that in the beginning, and through thy Wisdom which is from thee and
born of thy substance, thou didst create something and that out of nothing.[466]
For thou didst create the heaven and the earth--not out of thyself, for then
they would be equal to thy only Son and thereby to thee. And there is no sense
in which it would be right that anything should be equal to thee that was not
of thee. But what else besides thee was there out of which thou mightest create
these things, O God, one Trinity, and trine Unity?[467]
And, therefore, it was out of nothing at all that thou didst create the heaven
and earth--something great and something small--for thou art Almighty and Good,
and able to make all things good: even the great heaven and the small earth.
Thou wast, and there was nothing else from which thou didst create heaven and
earth: these two things, one near thee, the other near to nothing; the one to
which only thou art superior, the other to which nothing else is inferior.
8. That heaven of heavens was
thine, O Lord, but the earth which thou didst give to the sons of men to be
seen and touched was not then in the same form as that in which we now see it
and touch it. For then it was invisible and unformed and there was an abyss
over which there was no light. The darkness was truly over the abyss,
that is, more than just in the abyss. For this abyss of waters which now
is visible has even in its depths a certain light appropriate to its nature,
perceptible in some fashion to fishes and the things that creep about on the
bottom of it. But then the entire abyss was almost nothing, since it was still
altogether unformed. Yet even there, there was something that had the
possibility of being formed. For thou, O Lord, hadst made the world out of
unformed matter, and this thou didst make out of nothing and didst make it into
almost nothing. From it thou hast then made these great things which we, the
sons of men, marvel at. For this corporeal heaven is truly marvelous, this
firmament between the water and the waters which thou didst make on the second
day after the creation of light, saying, "Let it be done," and it was
done.[468]
This firmament thou didst call heaven, that is, the heaven of this earth and
sea which thou madest on the third day, giving a visible shape to the unformed
matter which thou hadst made before all the days. For even before any day thou
hadst already made a heaven, but that was the heaven of this heaven: for in the
beginning thou hadst made heaven and earth.
But this earth itself which thou
hadst made was unformed matter; it was invisible and unformed, and darkness was
over the abyss. Out of this invisible and unformed earth, out of this formlessness
which is almost nothing, thou didst then make all these things of which the
changeable world consists--and yet does not fully consist in itself[469]--for
its very changeableness appears in this, that its times and seasons can be
observed and numbered. The periods of time are measured by the changes of
things, while the forms, whose matter is the invisible earth of which we have
spoken, are varied and altered.
9. And therefore the Spirit, the
Teacher of thy servant,[470]
when he mentions that "in the beginning thou madest heaven and
earth," says nothing about times and is silent as to the days. For,
clearly, that heaven of heavens which thou didst create in the beginning is in
some way an intellectual creature, although in no way coeternal with thee, O
Trinity. Yet it is nonetheless a partaker in thy eternity. Because of the
sweetness of its most happy contemplation of thee, it is greatly restrained in
its own mutability and cleaves to thee without any lapse from the time in which
it was created, surpassing all the rolling change of time. But this shapelessness--this
earth invisible and unformed--was not numbered among the days itself. For where
there is no shape or order there is nothing that either comes or goes, and
where this does not occur there certainly are no days, nor any vicissitude of
duration.
10. O Truth, O Light of my heart,
let not my own darkness speak to me! I had fallen into that darkness and was
darkened thereby. But in it, even in its depths, I came to love thee. I went
astray and still I remembered thee. I heard thy voice behind me, bidding me
return, though I could scarcely hear it for the tumults of my boisterous
passions. And now, behold, I am returning, burning and thirsting after thy
fountain. Let no one hinder me; here will I drink and so have life. Let me not
be my own life; for of myself I have lived badly. I was death to myself; in
thee I have revived. Speak to me; converse with me. I have believed thy books,
and their words are very deep.
11. Thou hast told me already, O
Lord, with a strong voice in my inner ear, that thou art eternal and alone hast
immortality. Thou art not changed by any shape or motion, and thy will is not
altered by temporal process, because no will that changes is immortal. This is
clear to me, in thy sight; let it become clearer and clearer, I beseech thee.
In that light let me abide soberly under thy wings.
Thou hast also told me, O Lord,
with a strong voice in my inner ear, that thou hast created all natures and all
substances, which are not what thou art thyself; and yet they do exist. Only
that which is nothing at all is not from thee, and that motion of the will away
from thee, who art, toward something that exists only in a lesser degree--such
a motion is an offense and a sin. No one's sin either hurts thee or disturbs
the order of thy rule, either first or last. All this, in thy sight, is clear
to me. Let it become clearer and clearer, I beseech thee, and in that light let
me abide soberly under thy wings.
12. Likewise, thou hast told me,
with a strong voice in my inner ear, that this creation--whose delight thou
alone art--is not coeternal with thee. With a most persevering purity it draws
its support from thee and nowhere and never betrays its own mutability, for
thou art ever present with it; and it cleaves to thee with its entire
affection, having no future to expect and no past that it remembers; it is
varied by no change and is extended by no time.
O blessed one--if such there
be--clinging to thy blessedness! It is blest in thee, its everlasting
Inhabitant and its Light. I cannot find a term that I would judge more fitting
for "the heaven of the heavens of the Lord" than "Thy
house"--which contemplates thy delights without any declination toward
anything else and which, with a pure mind in most harmonious stability, joins
all together in the peace of those saintly spirits who are citizens of thy city
in those heavens that are above this visible heaven.
13. From this let the soul that has
wandered far away from thee understand--if now it thirsts for thee; if now its
tears have become its bread, while daily they say to it, "Where is your
God?"[471];
if now it requests of thee just one thing and seeks after this: that it may
dwell in thy house all the days of its life (and what is its life but thee? And
what are thy days but thy eternity, like thy years which do not fail, since
thou art the Selfsame?)--from this, I say, let the soul understand (as far as
it can) how far above all times thou art in thy eternity; and how thy house has
never wandered away from thee; and, although it is not coeternal with thee, it
continually and unfailingly clings to thee and suffers no vicissitudes of time.
This, in thy sight, is clear to me; may it become clearer and clearer to me, I
beseech thee, and in this light may I abide soberly under thy wings.
14. Now I do not know what kind of
formlessness there is in these mutations of these last and lowest creatures.
Yet who will tell me, unless it is someone who, in the emptiness of his own
heart, wanders about and begins to be dizzy in his own fancies? Who except such
a one would tell me whether, if all form were diminished and consumed,
formlessness alone would remain, through which a thing was changed and turned from
one species into another, so that sheer formlessness would then be
characterized by temporal change? And surely this could not be, because without
motion there is no time, and where there is no form there is no change.
15. These things I have considered
as thou hast given me ability, O my God, as thou hast excited me to knock, and
as thou hast opened to me when I knock. Two things I find which thou hast made,
not within intervals of time, although neither is coeternal with thee. One of
them is so formed that, without any wavering in its contemplation, without any
interval of change--mutable but not changed--it may fully enjoy thy eternity
and immutability. The other is so formless that it could not change from one
form to another (either of motion or of rest), and so time has no hold upon it.
But thou didst not leave this formless, for, before any "day" in the
beginning, thou didst create heaven and earth--these are the two things of
which I spoke.
But "the earth was invisible
and unformed, and darkness was over the abyss." By these words its
formlessness is indicated to us--so that by degrees they may be led forward who
cannot wholly conceive of the privation of all form without arriving at
nothing. From this formlessness a second heaven might be created and a second
earth--visible and well formed, with the ordered beauty of the waters, and
whatever else is recorded as created (though not without days) in the formation
of this world. And all this because such things are so ordered that in them the
changes of time may take place through the ordered processes of motion and
form.
16. Meanwhile this is what I
understand, O my God, when I hear thy Scripture saying, "In the beginning
God made the heaven and the earth, but the earth was invisible and unformed,
and darkness was over the abyss." It does not say on what day thou didst
create these things. Thus, for the time being I understand that "heaven of
heavens" to mean the intelligible heaven, where to understand is to know
all at once--not "in part," not "darkly," not "through
a glass"--but as a simultaneous whole, in full sight, "face to
face."[472]
It is not this thing now and then another thing, but (as we said) knowledge all
at once without any temporal change. And by the invisible and unformed earth, I
understand that which suffers no temporal vicissitude. Temporal change
customarily means having one thing now and another later; but where there is no
form there can be no distinction between this or that. It is, then, by means of
these two--one thing well formed in the beginning and another thing wholly
unformed, the one heaven (that is, the heaven of heavens) and the other one
earth (but the earth invisible and unformed)--it is by means of these two
notions that I am able to understand why thy Scripture said, without mention of
days, "In the beginning God created the heaven and the earth." For it
immediately indicated which earth it was speaking about. When, on the second
day, the firmament is recorded as having been created and called heaven, this
suggests to us which heaven it was that he was speaking about earlier, without
specifying a day.
17. Marvelous is the depth of thy
oracles. Their surface is before us, inviting the little ones; and yet
wonderful is their depth, O my God, marvelous is their depth! It is a fearful
thing to look into them: an awe of honor and a tremor of love. Their enemies I
hate vehemently. Oh, if thou wouldst slay them with thy two-edged sword, so
that they should not be enemies! For I would prefer that they should be slain
to themselves, that they might live to thee. But see, there are others who are
not critics but praisers of the book of Genesis; they say: "The Spirit of
God who wrote these things by his servant Moses did not wish these words to be
understood like this. He did not wish to have it understood as you say, but as
we say." To them, O God of us all, thyself being the judge, I give answer.
18. "Will you say that these
things are false which Truth tells me, with a loud voice in my inner ear, about
the very eternity of the Creator: that his essence is changed in no respect by
time and that his will is not distinct from his essence? Thus, he doth not will
one thing now and another thing later, but he willeth once and for all
everything that he willeth--not again and again; and not now this and now that.
Nor does he will afterward what he did not will before, nor does he cease to
will what he had willed before. Such a will would be mutable and no mutable
thing is eternal. But our God is eternal.
"Again, he tells me in my
inner ear that the expectation of future things is turned to sight when they
have come to pass. And this same sight is turned into memory when they have
passed. Moreover, all thought that varies thus is mutable, and nothing mutable
is eternal. But our God is eternal." These things I sum up and put
together, and I conclude that my God, the eternal God, hath not made any creature
by any new will, and his knowledge does not admit anything transitory.
19. "What, then, will you say
to this, you objectors? Are these things false?" "No," they say.
"What then? Is it false that every entity already formed and all matter
capable of receiving form is from him alone who is supremely good, because he
is supreme?" "We do not deny this, either," they say. "What
then? Do you deny this: that there is a certain sublime created order which
cleaves with such a chaste love to the true and truly eternal God that,
although it is not coeternal with him, yet it does not separate itself from
him, and does not flow away into any mutation of change or process but abides
in true contemplation of him alone?" If thou, O God, dost show thyself to
him who loves thee as thou hast commanded--and art sufficient for him--then,
such a one will neither turn himself away from thee nor turn away toward
himself. This is "the house of God." It is not an earthly house and
it is not made from any celestial matter; but it is a spiritual house, and it
partakes in thy eternity because it is without blemish forever. For thou hast
made it steadfast forever and ever; thou hast given it a law which will not be
removed. Still, it is not coeternal with thee, O God, since it is not without
beginning--it was created.
20. For, although we can find no
time before it (for wisdom was created before all things),[473]
this is certainly not that Wisdom which is absolutely coeternal and equal with
thee, our God, its Father, the Wisdom through whom all things were created and
in whom, in the beginning, thou didst create the heaven and earth. This is
truly the created Wisdom, namely, the intelligible nature which, in its
contemplation of light, is light. For this is also called wisdom, even if it is
a created wisdom. But the difference between the Light that lightens and that
which is enlightened is as great as is the difference between the Wisdom that creates
and that which is created. So also is the difference between the Righteousness
that justifies and the righteousness that is made by justification. For we also
are called thy righteousness, for a certain servant of thine says, "That
we might be made the righteousness of God in him."[474]
Therefore, there is a certain created wisdom that was created before all
things: the rational and intelligible mind of that chaste city of thine. It is
our mother which is above and is free[475]
and "eternal in the heavens"[476]--but
in what heavens except those which praise thee, the "heaven of
heavens"? This also is the "heaven of heavens" which is the
Lord's--although we find no time before it, since what has been created before
all things also precedes the creation of time. Still, the eternity of the
Creator himself is before it, from whom it took its beginning as created,
though not in time (since time as yet was not), even though time belongs to its
created nature.
21. Thus it is that the
intelligible heaven came to be from thee, our God, but in such a way that it is
quite another being than thou art; it is not the Selfsame. Yet we find that
time is not only not before it, but not even in it, thus making
it able to behold thy face forever and not ever be turned aside. Thus, it is
varied by no change at all. But there is still in it that mutability in virtue
of which it could become dark and cold, if it did not, by cleaving to thee with
a supernal love, shine and glow from thee like a perpetual noon. O house full
of light and splendor! "I have loved your beauty and the place of the
habitation of the glory of my Lord,"[477]
your builder and possessor. In my wandering let me sigh for you; this I ask of
him who made you, that he should also possess me in you, seeing that he hath
also made me. "I have gone astray like a lost sheep[478];
yet upon the shoulders of my Shepherd, who is your builder, I have hoped that I
may be brought back to you."[479]
22. "What will you say to me
now, you objectors to whom I spoke, who still believe that Moses was the holy
servant of God, and that his books were the oracles of the Holy Spirit? Is it
not in this `house of God'--not coeternal with God, yet in its own mode
`eternal in the heavens'--that you vainly seek for temporal change? You will
not find it there. It rises above all extension and every revolving temporal
period, and it rises to what is forever good and cleaves fast to God."
"It is so," they reply.
"What, then, about those things which my heart cried out to my God, when
it heard, within, the voice of his praise? What, then, do you contend is false
in them? Is it because matter was unformed, and since there was no form there
was no order? But where there was no order there could have been no temporal
change. Yet even this `almost nothing,' since it was not altogether nothing,
was truly from him from whom everything that exists is in whatever state it
is." "This also," they say, "we do not deny."
23. Now, I would like to discuss a
little further, in thy presence, O my God, with those who admit that all these
things are true that thy Truth has indicated to my mind. Let those who deny
these things bark and drown their own voices with as much clamor as they
please. I will endeavor to persuade them to be quiet and to permit thy word to
reach them. But if they are unwilling, and if they repel me, I ask of thee, O
my God, that thou shouldst not be silent to me.[480]
Speak truly in my heart; if only thou wouldst speak thus, I would send them
away, blowing up the dust and raising it in their own eyes. As for myself I
will enter into my closet[481]
and there sing to thee the songs of love, groaning with groanings that are
unutterable now in my pilgrimage,[482]
and remembering Jerusalem with my heart uplifted to Jerusalem my country,
Jerusalem my mother[483];
and to thee thyself, the Ruler of the source of Light, its Father, Guardian,
Husband; its chaste and strong delight, its solid joy and all its goods
ineffable--and all of this at the same time, since thou art the one supreme and
true Good! And I will not be turned away until thou hast brought back together
all that I am from this dispersion and deformity to the peace of that dearest
mother, where the first fruits of my spirit are to be found and from which all
these things are promised me which thou dost conform and confirm forever, O my
God, my Mercy. But as for those who do not say that all these things which are
true are false, who still honor thy Scripture set before us by the holy Moses,
who join us in placing it on the summit of authority for us to follow, and yet
who oppose us in some particulars, I say this: "Be thou, O God, the judge
between my confessions and their gainsaying."
24. For they say: "Even if
these things are true, still Moses did not refer to these two things when he
said, by divine revelation, `In the beginning God created the heaven and the
earth.' By the term `heaven' he did not mean that spiritual or intelligible
created order which always beholds the face of God. And by the term `earth' he
was not referring to unformed matter."
"What then do these terms
mean?"
They reply, "That man [Moses]
meant what we mean; this is what he was saying in those terms." "What
is that?"
"By the terms of heaven and
earth," they say, "he wished first to indicate universally and
briefly this whole visible world; then after this, by an enumeration of the
days, he could point out, one by one, all the things that it has pleased the
Holy Spirit to reveal in this way. For the people to whom he spoke were rude
and carnal, so that he judged it prudent that only those works of God which
were visible should be mentioned to them."
But they do agree that the phrases,
"The earth was invisible and unformed," and "The darkened
abyss," may not inappropriately be understood to refer to this unformed
matter--and that out of this, as it is subsequently related, all the visible
things which are known to all were made and set in order during those specified
"days."
25. But now, what if another one
should say, "This same formlessness and chaos of matter was first
mentioned by the name of heaven and earth because, out of it, this visible
world--with all its entities which clearly appear in it and which we are
accustomed to be called by the name of heaven and earth--was created and
perfected"? And what if still another should say: "The invisible and
visible nature is quite fittingly called heaven and earth. Thus, the whole
creation which God has made in his wisdom--that is, in the beginning--was
included under these two terms. Yet, since all things have been made, not from
the essence of God, but from nothing; and because they are not the same reality
that God is; and because there is in them all a certain mutability, whether
they abide as the eternal house of God abides or whether they are changed as
the soul and body of man are changed--then the common matter of all things
invisible and visible (still formless but capable of receiving form) from which
heaven and earth were to be created (that is, the creature already fashioned,
invisible as well as visible)--all this was spoken of in the same terms by
which the invisible and unformed earth and the darkness over the abyss would be
called. There was this difference, however: that the invisible and unformed
earth is to be understood as having corporeal matter before it had any manner
of form; but the darkness over the abyss was spiritual matter, before
its unlimited fluidity was harnessed, and before it was enlightened by
Wisdom."
26. And if anyone wished, he might
also say, "The entities already perfected and formed, invisible and
visible, are not signified by the terms `heaven and earth,' when it reads, `In
the beginning God created the heaven and the earth'; instead, the unformed
beginning of things, the matter capable of receiving form and being made was
called by these terms--because the chaos was contained in it and was not yet
distinguished by qualities and forms, which have now been arranged in their own
orders and are called heaven and earth: the former a spiritual creation, the
latter a physical creation."
27. When all these things have been
said and considered, I am unwilling to contend about words, for such contention
is profitable for nothing but the subverting of the hearer.[484]
But the law is profitable for edification if a man use it lawfully: for the end
of the law "is love out of a pure heart, and a good conscience, and faith
unfeigned."[485]
And our Master knew it well, for it was on these two commandments that he hung
all the Law and the Prophets. And how would it harm me, O my God, thou Light of
my eyes in secret, if while I am ardently confessing these things--since many
different things may be understood from these words, all of which may be
true--what harm would be done if I should interpret the meaning of the sacred
writer differently from the way some other man interprets? Indeed, all of us
who read are trying to trace out and understand what our author wished to
convey; and since we believe that he speaks truly we dare not suppose that he
has spoken anything that we either know or suppose to be false. Therefore,
since every person tries to understand in the Holy Scripture what the writer
understood, what harm is done if a man understands what thou, the Light of all
truth-speaking minds, showest him to be true, although the author he reads did
not understand this aspect of the truth even though he did understand the truth
in a different meaning?[486]
28. For it is certainly true, O
Lord, that thou didst create the heaven and the earth. It is also true that
"the beginning" is thy wisdom in which thou didst create all things.
It is likewise true that this visible world has its own great division (the
heaven and the earth) and these two terms include all entities that have been
made and created. It is further true that everything mutable confronts our
minds with a certain lack of form, whereby it receives form, or whereby it is
capable of taking form. It is true, yet again, that what cleaves to the
changeless form so closely that even though it is mutable it is not changed is
not subject to temporal process. It is true that the formlessness which is
almost nothing cannot have temporal change in it. It is true that that from
which something is made can, in a manner of speaking, be called by the same
name as the thing that is made from it. Thus that formlessness of which heaven
and earth were made might be called "heaven and earth." It is true
that of all things having form nothing is nearer to the unformed than the earth
and the abyss. It is true that not only every created and formed thing but also
everything capable of creation and of form were created by Thee, from whom all
things are.[488]
It is true, finally, that everything that is formed from what is formless was
formless before it was formed.
29. From all these truths, which
are not doubted by those to whom thou hast granted insight in such things in
their inner eye and who believe unshakably that thy servant Moses spoke in the
spirit of truth--from all these truths, then, one man takes the sense of
"In the beginning God created the heaven and the earth" to mean,
"In his Word, coeternal with himself, God made both the intelligible and
the tangible, the spiritual and the corporeal creation." Another takes it
in a different sense, that "In the beginning God created the heaven and
the earth" means, "In his Word, coeternal with himself, God made the
universal mass of this corporeal world, with all the observable and known
entities that it contains." Still another finds a different meaning, that
"In the beginning God created the heaven and the earth" means,
"In his Word, coeternal with himself, God made the unformed matter of the
spiritual and corporeal creation." Another can take the sense that
"In the beginning God created the heaven and the earth" means,
"In his Word, coeternal with himself, God made the unformed matter of the
physical creation, in which heaven and earth were as yet indistinguished; but
now that they have come to be separated and formed, we can now perceive them
both in the mighty mass of this world."[489]
Another takes still a further meaning, that "In the beginning God created
heaven and earth" means, "In the very beginning of creating and
working, God made that unformed matter which contained, undifferentiated,
heaven and earth, from which both of them were formed, and both now stand out
and are observable with all the things that are in them."
30. Again, regarding the
interpretation of the following words, one man selects for himself, from all
the various truths, the interpretation that "the earth was invisible and
unformed and darkness was over the abyss" means, "That corporeal
entity which God made was as yet the formless matter of physical things without
order and without light." Another takes it in a different sense, that
"But the earth was invisible and unformed, and darkness was over the
abyss" means, "This totality called heaven and earth was as yet
unformed and lightless matter, out of which the corporeal heaven and the
corporeal earth were to be made, with all the things in them that are known to
our physical senses." Another takes it still differently and says that
"But the earth was invisible and unformed, and darkness was over the
abyss" means, "This totality called heaven and earth was as yet an
unformed and lightless matter, from which were to be made that intelligible
heaven (which is also called `the heaven of heavens') and the earth (which
refers to the whole physical entity, under which term may be included this
corporeal heaven)--that is, He made the intelligible heaven from which every
invisible and visible creature would be created." He takes it in yet
another sense who says that "But the earth was invisible and unformed, and
darkness was over the abyss" means, "The Scripture does not refer to
that formlessness by the term `heaven and earth'; that formlessness itself
already existed. This it called the invisible `earth' and the unformed and
lightless `abyss,' from which--as it had said before--God made the heaven and
the earth (namely, the spiritual and the corporeal creation)." Still
another says that "But the earth was invisible and formless, and darkness
was over the abyss" means, "There was already an unformed matter from
which, as the Scripture had already said, God made heaven and earth, namely,
the entire corporeal mass of the world, divided into two very great parts, one
superior, the other inferior, with all those familiar and known creatures that
are in them."
31. Now suppose that someone tried
to argue against these last two opinions as follows: "If you will not
admit that this formlessness of matter appears to be called by the term `heaven
and earth,' then there was something that God had not made out of which he did
make heaven and earth. And Scripture has not told us that God made this
matter, unless we understand that it is implied in the term `heaven and earth'
(or the term `earth' alone) when it is said, `In the beginning God created the
heaven and earth.' Thus, in what follows--'the earth was invisible and
unformed'--even though it pleased Moses thus to refer to unformed matter, yet
we can only understand by it that which God himself hath made, as it stands
written in the previous verse, `God made heaven and earth.'" Those who
maintain either one or the other of these two opinions which we have set out
above will answer to such objections: "We do not deny at all that this
unformed matter was created by God, from whom all things are, and are very
good--because we hold that what is created and endowed with form is a higher
good; and we also hold that what is made capable of being created and endowed
with form, though it is a lesser good, is still a good. But the Scripture has
not said specifically that God made this formlessness--any more than it has
said it specifically of many other things, such as the orders of `cherubim' and
`seraphim' and those others of which the apostle distinctly speaks: `thrones,'
`dominions,' `principalities,' `powers'[490]--yet
it is clear that God made all of these. If in the phrase `He made heaven and
earth' all things are included, what are we to say about the waters upon which
the Spirit of God moved? For if they are understood as included in the term
`earth,' then how can unformed matter be meant by the term `earth' when we see
the waters so beautifully formed? Or, if it be taken thus, why, then, is it
written that out of the same formlessness the firmament was made and called
heaven, and yet is it not specifically written that the waters were made? For
these waters, which we perceive flowing in so beautiful a fashion, are not
formless and invisible. But if they received that beauty at the time God said
of them, `Let the waters which are under the firmament be gathered together,'[491]
thus indicating that their gathering together was the same thing as their
reception of form, what, then, is to be said about the waters that are above
the firmament? Because if they are unformed, they do not deserve to have a seat
so honorable, and yet it is not written by what specific word they were formed.
If, then, Genesis is silent about anything that God hath made, which neither
sound faith nor unerring understanding doubts that God hath made, let not any
sober teaching dare to say that these waters were coeternal with God because we
find them mentioned in the book of Genesis and do not find it mentioned when
they were created. If Truth instructs us, why may we not interpret that
unformed matter which the Scripture calls the earth--invisible and
unformed--and the lightless abyss as having been made by God from nothing; and
thus understand that they are not coeternal with him, although the narrative
fails to tell us precisely when they were made?"
32. I have heard and considered
these theories as well as my weak apprehension allows, and I confess my
weakness to Thee, O Lord, though already thou knowest it. Thus I see that two
sorts of disagreements may arise when anything is related by signs, even by
trustworthy reporters. There is one disagreement about the truth of the things
involved; the other concerns the meaning of the one who reports them. It is one
thing to inquire as to what is true about the formation of the Creation. It is
another thing, however, to ask what that excellent servant of thy faith, Moses,
would have wished for the reader and hearer to understand from these words. As
for the first question, let all those depart from me who imagine that Moses
spoke things that are false. But let me be united with them in thee, O Lord,
and delight myself in thee with those who feed on thy truth in the bond of
love. Let us approach together the words of thy book and make diligent inquiry
in them for thy meaning through the meaning of thy servant by whose pen thou
hast given them to us.
33. But in the midst of so many
truths which occur to the interpreters of these words (understood as they can
be in different ways), which one of us can discover that single interpretation
which warrants our saying confidently that Moses thought thus and that
in this narrative he wishes this to be understood, as confidently as he
would say that this is true, whether Moses thought the one or the other.
For see, O my God, I am thy servant, and I have vowed in this book an offering
of confession to thee,[492]
and I beseech thee that by thy mercy I may pay my vow to thee. Now, see, could
I assert that Moses meant nothing else than this [i.e., my
interpretation] when he wrote, "In the beginning God created the heaven
and the earth," as confidently as I can assert that thou in thy immutable
Word hast created all things, invisible and visible? No, I cannot do this
because it is not as clear to me that this was in his mind when he wrote
these things, as I see it to be certain in thy truth. For his thoughts might be
set upon the very beginning of the creation when he said, "In the
beginning"; and he might have wished it understood that, in this passage,
"heaven and earth" refers to no formed and perfect entity, whether
spiritual or corporeal, but each of them only newly begun and still formless.
Whichever of these possibilities has been mentioned I can see that it might
have been said truly. But which of them he did actually intend to express in
these words I do not clearly see. However, whether it was one of these or some
other meaning which I have not mentioned that this great man saw in his mind
when he used these words I have no doubt whatever that he saw it truly and
expressed it suitably.
34. Let no man fret me now by
saying, "Moses did not mean what you say, but what I
say." Now if he asks me, "How do you know that Moses meant what you
deduce from his words?", I ought to respond calmly and reply as I have
already done, or even more fully if he happens to be untrained. But when he
says, "Moses did not mean what you say, but what I
say," and then does not deny what either of us says but allows that both
are true--then, O my God, life of the poor, in whose breast there is no
contradiction, pour thy soothing balm into my heart that I may patiently bear
with people who talk like this! It is not because they are godly men and have
seen in the heart of thy servant what they say, but rather they are proud men
and have not considered Moses' meaning, but only love their own--not because it
is true but because it is their own. Otherwise they could equally love another true
opinion, as I love what they say when what they speak is true--not because it
is theirs but because it is true, and therefore not theirs but true. And if
they love an opinion because it is true, it becomes both theirs and mine, since
it is the common property of all lovers of the truth.[493]
But I neither accept nor approve of it when they contend that Moses did not
mean what I say but what they say--and this because, even if it were so, such
rashness is born not of knowledge, but of impudence. It comes not from vision
but from vanity.
And therefore, O Lord, thy
judgments should be held in awe, because thy truth is neither mine nor his nor
anyone else's; but it belongs to all of us whom thou hast openly called to have
it in common; and thou hast warned us not to hold on to it as our own special
property, for if we do we lose it. For if anyone arrogates to himself what thou
hast bestowed on all to enjoy, and if he desires something for his own that
belongs to all, he is forced away from what is common to all to what is,
indeed, his very own--that is, from truth to falsehood. For he who tells a lie
speaks of his own thought.[494]
35. Hear, O God, best judge of all!
O Truth itself, hear what I say to this disputant. Hear it, because I say it in
thy presence and before my brethren who use the law rightly to the end of love.
Hear and give heed to what I shall say to him, if it pleases thee.
For I would return this brotherly
and peaceful word to him: "If we both see that what you say is true, and
if we both say that what I say is true, where is it, I ask you, that we see
this? Certainly, I do not see it in you, and you do not see it in me, but both
of us see it in the unchangeable truth itself, which is above our minds."[495]
If, then, we do not disagree about the true light of the Lord our God, why do
we disagree about the thoughts of our neighbor, which we cannot see as clearly
as the immutable Truth is seen? If Moses himself had appeared to us and said,
"This is what I meant," it would not be in order that we should see
it but that we should believe him. Let us not, then, "go beyond what is
written and be puffed up for the one against the other."[496]
Let us, instead, "love the Lord our God with all our heart, with all our
soul, and with all our mind, and our neighbor as ourself."[497]
Unless we believe that whatever Moses meant in these books he meant to be
ordered by these two precepts of love, we shall make God a liar, if we judge of
the soul of his servant in any other way than as he has taught us. See now, how
foolish it is, in the face of so great an abundance of true opinions which can
be elicited from these words, rashly to affirm that Moses especially intended
only one of these interpretations; and then, with destructive contention, to
violate love itself, on behalf of which he had said all the things we are
endeavoring to explain!
36. And yet, O my God, thou
exaltation of my humility and rest of my toil, who hearest my confessions and
forgivest my sins, since thou commandest me to love my neighbor as myself, I
cannot believe that thou gavest thy most faithful servant Moses a lesser gift
than I should wish and desire for myself from thee, if I had been born in his
time, and if thou hadst placed me in the position where, by the use of my heart
and my tongue, those books might be produced which so long after were to profit
all nations throughout the whole world--from such a great pinnacle of
authority--and were to surmount the words of all false and proud teachings. If
I had been Moses--and we all come from the same mass,[498]
and what is man that thou art mindful of him?[499]--if
I had been Moses at the time that he was, and if I had been ordered by thee to
write the book of Genesis, I would surely have wished for such a power of
expression and such an art of arrangement to be given me, that those who cannot
as yet understand how God createth would still not reject my words as
surpassing their powers of understanding. And I would have wished that those
who are already able to do this would find fully contained in the laconic
speech of thy servant whatever truths they had arrived at in their own thought;
and if, in the light of the Truth, some other man saw some further meaning,
that too would be found congruent to my words.
37. For just as a spring dammed up
is more plentiful and affords a larger supply of water for more streams over
wider fields than any single stream led off from the same spring over a long
course--so also is the narration of thy minister: it is intended to benefit
many who are likely to discourse about it and, with an economy of language, it
overflows into various streams of clear truth, from which each one may draw out
for himself that particular truth which he can about these topics--this one
that truth, that one another truth, by the broader survey of various
interpretations. For some people, when they read or hear these words,[500]
think that God, like some sort of man or like some sort of huge body, by some
new and sudden decision, produced outside himself and at a certain distance two
great bodies: one above, the other below, within which all created things were
to be contained. And when they hear, "God said, `Let such and such be
done,' and it was done," they think of words begun and ended, sounding in
time and then passing away, followed by the coming into being of what was
commanded. They think of other things of the same sort which their familiarity
with the world suggests to them.
In these people, who are still
little children and whose weakness is borne up by this humble language as if on
a mother's breast, their faith is built up healthfully and they come to possess
and to hold as certain the conviction that God made all entities that their
senses perceive all around them in such marvelous variety. And if one despises
these words as if they were trivial, and with proud weakness stretches himself
beyond his fostering cradle, he will, alas, fall away wretchedly. Have pity, O
Lord God, lest those who pass by trample on the unfledged bird,[501]
and send thy angel who may restore it to its nest, that it may live until it
can fly.
38. But others, to whom these words
are no longer a nest but, rather, a shady thicket, spy the fruits concealed in
them and fly around rejoicing and search among them and pluck them with
cheerful chirpings: For when they read or hear these words, O God, they see
that all times past and times future are transcended by thy eternal and stable
permanence, and they see also that there is no temporal creature that is not of
thy making. By thy will, since it is the same as thy being, thou hast created
all things, not by any mutation of will and not by any will that previously was
nonexistent--and not out of thyself, but in thy own likeness, thou didst make
from nothing the form of all things. This was an unlikeness which was capable
of being formed by thy likeness through its relation to thee, the One, as each
thing has been given form appropriate to its kind according to its preordained
capacity. Thus, all things were made very good, whether they remain around thee
or whether, removed in time and place by various degrees, they cause or undergo
the beautiful changes of natural process.
They see these things and they
rejoice in the light of thy truth to whatever degree they can.
39. Again, one of these men[502]
directs his attention to the verse, "In the beginning God made the heaven
and the earth," and he beholds Wisdom as the true "beginning,"
because it also speaks to us. Another man directs his attention to the same
words, and by "beginning" he understands simply the commencement of
creation, and interprets it thus: "In the beginning he made," as if
it were the same thing as to say, "At the first moment, God made . .
." And among those who interpret "In the beginning" to mean that
in thy wisdom thou hast created the heaven and earth, one believes that the
matter out of which heaven and earth were to be created is what is referred to
by the phrase "heaven and earth." But another believes that these
entities were already formed and distinct. Still another will understand it to
refer to one formed entity--a spiritual one, designated by the term
"heaven"--and to another unformed entity of corporeal matter,
designated by the term "earth." But those who understand the phrase
"heaven and earth" to mean the yet unformed matter from which the heaven
and the earth were to be formed do not take it in a simple sense: one man
regards it as that from which the intelligible and tangible creations are both
produced; and another only as that from which the tangible, corporeal world is
produced, containing in its vast bosom these visible and observable entities.
Nor are they in simple accord who believe that "heaven and earth"
refers to the created things already set in order and arranged. One believes
that it refers to the invisible and visible world; another, only to the visible
world, in which we admire the luminous heavens and the darkened earth and all
the things that they contain.
40. But he who understands "In
the beginning he made" as if it meant, "At first he made," can
truly interpret the phrase "heaven and earth" as referring only to
the "matter" of heaven and earth, namely, of the prior universal,
which is the intelligible and corporeal creation. For if he would try to
interpret the phrase as applying to the universe already formed, it then might
rightly be asked of him, "If God first made this, what then did he do
afterward?" And, after the universe, he will find nothing. But then he
must, however unwillingly, face the question, How is this the first if there is
nothing afterward? But when he said that God made matter first formless and
then formed, he is not being absurd if he is able to discern what precedes by
eternity, and what proceeds in time; what comes from choice, and what comes
from origin. In eternity, God is before all things; in the temporal process, the
flower is before the fruit; in the act of choice, the fruit is before the
flower; in the case of origin, sound is before the tune. Of these four
relations, the first and last that I have referred to are understood with much
difficulty. The second and third are very easily understood. For it is an
uncommon and lofty vision, O Lord, to behold thy eternity immutably making
mutable things, and thereby standing always before them. Whose mind is acute
enough to be able, without great labor, to discover how the sound comes before
the tune? For a tune is a formed sound; and an unformed thing may exist, but a
thing that does not exist cannot be formed. In the same way, matter is prior to
what is made from it. It is not prior because it makes its product, for it is
itself made; and its priority is not that of a time interval. For in time we do
not first utter formless sounds without singing and then adapt or fashion them
into the form of a song, as wood or silver from which a chest or vessel is
made. Such materials precede in time the forms of the things which are made
from them. But in singing this is not so. For when a song is sung, its sound is
heard at the same time. There is not first a formless sound, which afterward is
formed into a song; but just as soon as it has sounded it passes away, and you
cannot find anything of it which you could gather up and shape. Therefore, the
song is absorbed in its own sound and the "sound" of the song is its
"matter." But the sound is formed in order that it may be a tune. This
is why, as I was saying, the matter of the sound is prior to the form of the
tune. It is not "before" in the sense that it has any power of making
a sound or tune. Nor is the sound itself the composer of the tune; rather, the
sound is sent forth from the body and is ordered by the soul of the singer, so
that from it he may form a tune. Nor is the sound first in time, for it is
given forth together with the tune. Nor is it first in choice, because a sound
is no better than a tune, since a tune is not merely a sound but a beautiful
sound. But it is first in origin, because the tune is not formed in order that
it may become a sound, but the sound is formed in order that it may become a
tune.
From this example, let him who is
able to understand see that the matter of things was first made and was called
"heaven and earth" because out of it the heaven and earth were made.
This primal formlessness was not made first in time, because the form of things
gives rise to time; but now, in time, it is intuited together with its form.
And yet nothing can be related of this unformed matter unless it is regarded as
if it were the first in the time series though the last in value--because
things formed are certainly superior to things unformed--and it is preceded by
the eternity of the Creator, so that from nothing there might be made that from
which something might be made.
41. In this discord of true
opinions let Truth itself bring concord, and may our God have mercy on us all,
that we may use the law rightly to the end of the commandment which is pure
love. Thus, if anyone asks me which of these opinions was the meaning of thy
servant Moses, these would not be my confessions did I not confess to thee that
I do not know. Yet I do know that those opinions are true--with the exception
of the carnal ones--about which I have said what I thought was proper. Yet
those little ones of good hope are not frightened by these words of thy Book,
for they speak of high things in a lowly way and of a few basic things in many varied
ways. But let all of us, whom I acknowledge to see and speak the truth in these
words, love one another and also love thee, our God, O Fountain of Truth--as we
will if we thirst not after vanity but for the Fountain of Truth. Indeed, let
us so honor this servant of thine, the dispenser of this Scripture, full of thy
Spirit, so that we will believe that when thou didst reveal thyself to him, and
he wrote these things down, he intended through them what will chiefly minister
both for the light of truth and to the increase of our fruitfulness.
42. Thus, when one man says,
"Moses meant what I mean," and another says, "No, he meant what
I do," I think that I speak more faithfully when I say, "Why could he
not have meant both if both opinions are true?" And if there should be
still a third truth or a fourth one, and if anyone should seek a truth quite
different in those words, why would it not be right to believe that Moses saw
all these different truths, since through him the one God has tempered the Holy
Scriptures to the understanding of many different people, who should see truths
in it even if they are different? Certainly--and I say this fearlessly and from
my heart--if I were to write anything on such a supreme authority, I would
prefer to write it so that, whatever of truth anyone might apprehend from the
matter under discussion, my words should re-echo in the several minds rather
than that they should set down one true opinion so clearly on one point that I
should exclude the rest, even though they contained no falsehood that offended
me. Therefore, I am unwilling, O my God, to be so headstrong as not to believe
that this man [Moses] has received at least this much from thee. Surely when he
was writing these words, he saw fully and understood all the truth we have been
able to find in them, and also much besides that we have not been able to
discern, or are not yet able to find out, though it is there in them still to
be found.
43. Finally, O Lord--who art God
and not flesh and blood--if any man sees anything less, can anything lie hid
from "thy good Spirit" who shall "lead me into the land of
uprightness,"[503]
which thou thyself, through those words, wast revealing to future readers, even
though he through whom they were spoken fixed on only one among the many
interpretations that might have been found? And if this is so, let it be agreed
that the meaning he saw is more exalted than the others. But to us, O Lord,
either point out the same meaning or any other true one, as it pleases thee.
Thus, whether thou makest known to us what thou madest known to that man of
thine, or some other meaning by the agency of the same words, still do thou
feed us and let error not deceive us. Behold, O Lord, my God, how much we have
written concerning these few words--how much, indeed! What strength of mind,
what length of time, would suffice for all thy books to be interpreted in this
fashion?[504]
Allow me, therefore, in these concluding words to confess more briefly to thee
and select some one, true, certain, and good sense that thou shalt inspire,
although many meanings offer themselves and many indeed are possible.[505]
This is the faith of my confession, that if I could say what thy servant meant,
that is truest and best, and for that I must strive. Yet if I do not succeed,
may it be that I shall say at least what thy Truth wished to say to me through
its words, just as it said what it wished to Moses.
The mysteries and allegories of the days of creation.
Augustine undertakes to interpret Gen. 1:2-31 in a mystical and
allegorical fashion so as to exhibit the profundities of God's power and wisdom
and love. He is also interested in developing his theories of hermeneutics on
his favorite topic: creation. He finds the Trinity in the account of creation
and he ponders the work of the Spirit moving over the waters. In the firmament
he finds the allegory of Holy Scripture and in the dry land and bitter sea he
finds the division between the people of God and the conspiracy of the
unfaithful. He develops the theme of man's being made in the image and likeness
of God. He brings his survey to a climax and his confessions to an end with a
meditation on the goodness of all creation and the promised rest and blessedness
of the eternal Sabbath, on which God, who is eternal rest, "rested."
1. I call on thee, my God, my
Mercy, who madest me and didst not forget me, though I was forgetful of thee. I
call thee into my soul, which thou didst prepare for thy reception by the
desire which thou inspirest in it. Do not forsake me when I call on thee, who
didst anticipate me before I called and who didst repeatedly urge with manifold
calling that I should hear thee afar off and be turned and call upon thee, who
callest me. For thou, O Lord, hast blotted out all my evil deserts, not
punishing me for what my hands have done; and thou hast anticipated all my good
deserts so as to recompense me for what thy hands have done--the hands which
made me. Before I was, thou wast, and I was not anything at all that thou
shouldst grant me being. Yet, see how I exist by reason of thy goodness, which
made provision for all that thou madest me to be and all that thou madest me
from. For thou didst not stand in need of me, nor am I the kind of good entity
which could be a help to thee, my Lord and my God. It is not that I may serve
thee as if thou wert fatigued in working, or as if thy power would be the less
if it lacked my assistance. Nor is the service I pay thee like the cultivation
of a field, so that thou wouldst go untended if I did not tend thee.[506]
Instead, it is that I may serve and worship thee to the end that I may have my
well-being from thee, from whom comes my capacity for well-being.
2. Indeed, it is from the fullness
of thy goodness that thy creation exists at all: to the end that the created
good might not fail to be, even though it can profit thee nothing, and is nothing
of thee nor equal to thee--since its created existence comes from thee.
For what did the heaven and earth,
which thou didst make in the beginning, ever deserve from thee? Let them
declare--these spiritual and corporeal entities, which thou madest in thy
wisdom--let them declare what they merited at thy hands, so that the inchoate
and the formless, whether spiritual or corporeal, would deserve to be held in
being in spite of the fact that they tend toward disorder and extreme
unlikeness to thee? An unformed spiritual entity is more excellent than a
formed corporeal entity; and the corporeal, even when unformed, is more
excellent than if it were simply nothing at all. Still, these formless entities
are held in their state of being by thee, until they are recalled to thy unity
and receive form and being from thee, the one sovereign Good. What have they
deserved of thee, since they would not even be unformed entities except from
thee?
3. What has corporeal matter
deserved of thee--even in its invisible and unformed state--since it would not
exist even in this state if thou hadst not made it? And, if it did not exist,
it could not merit its existence from thee.
Or, what has that formless
spiritual creation deserved of thee--that it should flow lightlessly like the
abyss--since it is so unlike thee and would not exist at all if it had not been
turned by the Word which made it that same Word, and, illumined by that Word,
had been "made light"[507]
although not as thy equal but only as an image of that Form [of Light] which is
equal to thee? For, in the case of a body, its being is not the same thing as
its being beautiful; else it could not then be a deformed body. Likewise, in
the case of a created spirit, living is not the same state as living wisely;
else it could then be immutably wise. But the true good of every created thing
is always to cleave fast to thee, lest, in turning away from thee, it lose the
light it had received in being turned by thee, and so relapse into a life like
that of the dark abyss.
As for ourselves, who are a
spiritual creation by virtue of our souls, when we turned away from thee, O
Light, we were in that former life of darkness; and we toil amid the shadows of
our darkness until--through thy only Son--we become thy righteousness,[508]
like the mountains of God. For we, like the great abyss,[509]
have been the objects of thy judgments.
4. Now what thou saidst in the
beginning of the creation--"Let there be light: and there was
light"--I interpret, not unfitly, as referring to the spiritual creation,
because it already had a kind of life which thou couldst illuminate. But, since
it had not merited from thee that it should be a life capable of enlightenment,
so neither, when it already began to exist, did it merit from thee that it
should be enlightened. For neither could its formlessness please thee until it
became light--and it became light, not from the bare fact of existing, but by
the act of turning its face to the light which enlightened it, and by cleaving
to it. Thus it owed the fact that it lived, and lived happily, to nothing
whatsoever but thy grace, since it had been turned, by a change for the better,
toward that which cannot be changed for either better or worse. Thou alone art,
because thou alone art without complication. For thee it is not one thing to
live and another thing to live in blessedness; for thou art thyself thy own
blessedness.
5. What, therefore, would there
have been lacking in thy good, which thou thyself art, even if these things had
never been made or had remained unformed? Thou didst not create them out of any
lack but out of the plenitude of thy goodness, ordering them and turning them
toward form,[510]
but not because thy joy had to be perfected by them. For thou art perfect, and
their imperfection is displeasing. Therefore were they perfected by thee and
became pleasing to thee--but not as if thou wert before that imperfect and had
to be perfected in their perfection. For thy good Spirit which moved over the
face of the waters[511]
was not borne up by them as if he rested on them. For those in whom thy good
Spirit is said to rest he actually causes to rest in himself. But thy
incorruptible and immutable will--in itself all-sufficient for itself--moved
over that life which thou hadst made: in which living is not at all the same thing
as living happily, since that life still lives even as it flows in its own
darkness. But it remains to be turned to him by whom it was made and to live
more and more like "the fountain of life," and in his light "to
see light,"[512]
and to be perfected, and enlightened, and made blessed.
6. See now,[513]
how the Trinity appears to me in an enigma. And thou art the Trinity, O my God,
since thou, O Father--in the beginning of our wisdom, that is, in thy wisdom
born of thee, equal and coeternal with thee, that is, thy Son--created the
heaven and the earth. Many things we have said about the heaven of heavens, and
about the earth invisible and unformed, and about the shadowy abyss--speaking
of the aimless flux of its being spiritually deformed unless it is turned to
him from whom it has its life (such as it is) and by his Light comes to be a
life suffused with beauty. Thus it would be a [lower] heaven of that [higher]
heaven, which afterward was made between water and water.[514]
And now I came to recognize, in the
name of God, the Father who made all these things, and in the term "the
Beginning" to recognize the Son, through whom he made all these things;
and since I did believe that my God was the Trinity, I sought still further in
his holy Word, and, behold, "Thy Spirit moved over the waters." Thus,
see the Trinity, O my God: Father, Son, and Holy Spirit, the Creator of all
creation!
7. But why, O truth-speaking Light?
To thee I lift up my heart--let it not teach me vain notions. Disperse its
shadows and tell me, I beseech thee, by that Love which is our mother; tell me,
I beseech thee, the reason why--after the reference to heaven and to the
invisible and unformed earth, and darkness over the abyss--thy Scripture should
then at long last refer to thy Spirit? Was it because it was appropriate that
he should first be shown to us as "moving over"; and this could not
have been said unless something had already been mentioned over which thy
Spirit could be understood as "moving"? For he did not "move
over" the Father and the Son, and he could not properly be said to be
"moving over" if he were "moving over" nothing. Thus, what
it was he was "moving over" had to be mentioned first and he whom it
was not proper to mention otherwise than as "moving over" could then
be mentioned. But why was it not fitting that he should have been introduced in
some other way than in this context of "moving over''?
8. Now let him who is able follow
thy apostle with his understanding when he says, "Thy love is shed abroad
in our hearts by the Holy Spirit, who is given to us"[515]
and who teacheth us about spiritual gifts[516]
and showeth us a more excellent way of love; and who bows his knee unto thee
for us, that we may come to the surpassing knowledge of the love of Christ.[517]
Thus, from the beginning, he who is above all was "moving over" the
waters.
To whom shall I tell this? How can
I speak of the weight of concupiscence which drags us downward into the deep
abyss, and of the love which lifts us up by thy Spirit who moved over the
waters? To whom shall I tell this? How shall I tell it? For concupiscence and
love are not certain "places" into which we are plunged and out of
which we are lifted again. What could be more like, and yet what more unlike?
They are both feelings; they are both loves. The uncleanness of our own spirit
flows downward with the love of worldly care; and the sanctity of thy Spirit
raises us upward by the love of release from anxiety--that we may lift our
hearts to thee where thy Spirit is "moving over the waters." Thus, we
shall have come to that supreme rest where our souls shall have passed through
the waters which give no standing ground.[518]
9. The angels fell, and the soul of
man fell; thus they indicate to us the deep darkness of the abyss, which would
have still contained the whole spiritual creation if thou hadst not said, in
the beginning, "Let there be light: and there was light"--and if
every obedient mind in thy heavenly city had not adhered to thee and had not
reposed in thy Spirit, which moved immutable over all things mutable.
Otherwise, even the heaven of heavens itself would have been a dark shadow,
instead of being, as it is now, light in the Lord.[519]
For even in the restless misery of the fallen spirits, who exhibit their own
darkness when they are stripped of the garments of thy light, thou showest
clearly how noble thou didst make the rational creation, for whose rest and
beatitude nothing suffices save thee thyself. And certainly it is not itself
sufficient for its beatitude. For it is thou, O our God, who wilt enlighten our
darkness; from thee shall come our garments of light; and then our darkness
shall be as the noonday. Give thyself to me, O my God, restore thyself to me!
See, I love thee; and if it be too little, let me love thee still more
strongly. I cannot measure my love so that I may come to know how much there is
still lacking in me before my life can run to thy embrace and not be turned
away until it is hidden in "the covert of thy presence."[520]
Only this I know, that my existence is my woe except in thee--not only in my
outward life, but also within my inmost self--and all abundance I have which is
not my God is poverty.
10. But was neither the Father nor
the Son "moving over the waters"? If we understand this as a motion
in space, as a body moves, then not even the Holy Spirit "moved." But
if we understand the changeless supereminence of the divine Being above every
changeable thing, then Father, Son, and Holy Spirit "moved over the
waters."
Why, then, is this said of thy
Spirit alone? Why is it said of him only--as if he had been in a
"place" that is not a place--about whom alone it is written, "He
is thy gift"? It is in thy gift that we rest. It is there that we enjoy
thee. Our rest is our "place." Love lifts us up toward that place,
and thy good Spirit lifts our lowliness from the gates of death.[521]
Our peace rests in the goodness of will. The body tends toward its own place by
its own gravity. A weight does not tend downward only, but moves to its own
place. Fire tends upward; a stone tends downward. They are propelled by their
own mass; they seek their own places. Oil poured under the water rises above
the water; water poured on oil sinks under the oil. They are moved by their own
mass; they seek their own places. If they are out of order, they are restless;
when their order is restored, they are at rest. My weight is my love. By it I
am carried wherever I am carried. By thy gift,[522]
we are enkindled and are carried upward. We burn inwardly and move forward. We
ascend thy ladder which is in our heart, and we sing a canticle of degrees[523];
we glow inwardly with thy fire--with thy good fire[524]--and
we go forward because we go up to the peace of Jerusalem[525];
for I was glad when they said to me, "Let us go into the house of the
Lord."[526]
There thy good pleasure will settle us so that we will desire nothing more than
to dwell there forever.[527]
11. Happy would be that creature
who, though it was in itself other than thou, still had known no other state
than this from the time it was made, so that it was never without thy gift
which moves over everything mutable--who had been borne up by the call in which
thou saidst, "Let there be light: and there was light."[528]
For in us there is a distinction between the time when we were darkness and the
time when we were made light. But we are not told what would have been the case
with that creature if the light had not been made. It is spoken of as though
there had been something of flux and darkness in it beforehand so that the
cause by which it was made to be otherwise might be evident. This is to say, by
being turned to the unfailing Light it might become light. Let him who is able
understand this; and let him who is not ask of thee. Why trouble me, as if I
could "enlighten every man that comes into the world"[529]?
12. Who can understand the
omnipotent Trinity? And yet who does not speak about it, if indeed it is of it
that he speaks? Rare is the soul who, when he speaks of it, also knows of what
he speaks. And men contend and strive, but no man sees the vision of it without
peace.
I could wish that men would
consider three things which are within themselves. These three things are quite
different from the Trinity, but I mention them in order that men may exercise
their minds and test themselves and come to realize how different from it they
are.[530]
The three things I speak of are: to
be, to know, and to will. For I am, and I know, and I will. I am a knowing and
a willing being; I know that I am and that I will; and I will to be and to
know. In these three functions, therefore, let him who can see how integral a
life is; for there is one life, one mind, one essence. Finally, the distinction
does not separate the things, and yet it is a distinction. Surely a man has
this distinction before his mind; let him look into himself and see, and tell
me. But when he discovers and can say anything about any one of these, let him
not think that he has thereby discovered what is immutable above them all,
which is immutably and knows immutably and wills
immutably. But whether there is a Trinity there because these three functions
exist in the one God, or whether all three are in each Person so that they are
each threefold, or whether both these notions are true and, in some mysterious
manner, the Infinite is in itself its own Selfsame object--at once one and
many, so that by itself it is and knows itself and suffices to itself without
change, so that the Selfsame is the abundant magnitude of its Unity--who can
readily conceive? Who can in any fashion express it plainly? Who can in any way
rashly make a pronouncement about it?
13. Go forward in your confession,
O my faith; say to the Lord your God, "Holy, holy, holy, O Lord my God, in
thy name we have been baptized, in the name of the Father, Son, and Holy
Spirit." In thy name we baptize, in the name of the Father, the Son, and
the Holy Spirit. For among us also God in his Christ made "heaven and earth,"
namely, the spiritual and carnal members of his Church. And true it is that
before it received "the form of doctrine," our "earth"[531]
was "invisible and unformed," and we were covered with the darkness
of our ignorance; for thou dost correct man for his iniquity,[532]
and "thy judgments are a great abyss."[533]
But because thy Spirit was moving over these waters, thy mercy did not forsake
our wretchedness, and thou saidst, "Let there be light; repent, for the
kingdom of heaven is at hand."[534]
Repent, and let there be light. Because our soul was troubled within us, we
remembered thee, O Lord, from the land of Jordan, and from the mountain[535]--and
as we became displeased with our darkness we turned to thee, "and there
was light." And behold, we were heretofore in darkness, but now we are
light in the Lord.[536]
14. But even so, we still live by
faith and not by sight, for we are saved by hope; but hope that is seen is not
hope. Thus far deep calls unto deep, but now in "the noise of thy
waterfalls."[537]
And thus far he who said, "I could not speak to you as if you were
spiritual ones, but only as if you were carnal"[538]--thus
far even he does not count himself to have apprehended, but forgetting the
things that are behind and reaching forth to the things that are before, he
presses on to those things that are ahead,[539]
and he groans under his burden and his soul thirsts after the living God as the
stag pants for the water brooks,[540]
and says, "When shall I come?"[541]--"desiring
to be further clothed by his house which is from heaven."[542]
And he called to this lower deep, saying, "Be not conformed to this world,
but be transformed by the renewing of your mind."[543]
And "be not children in understanding, although in malice be
children," in order that "in understanding you may become
perfect."[544]
"O foolish Galatians, who has bewitched you?"[545]
But this is not now only in his own voice but in thy voice, who sent thy Spirit
from above through Him who both "ascended up on high"[546]
and opened up the floodgates of his gifts, that the force of his streams might
make glad the city of God.[547]
For that city and for him sighs the
Bridegroom's friend,[548]
who has now the first fruits of the Spirit laid up with him, but who is still
groaning within himself and waiting for adoption, that is, the redemption of
his body.[549]
To Him he sighs, for he is a member of the Bride[550];
for him he is jealous, not for himself, but because not in his own voice but in
the voice of thy waterfalls he calls on that other deep, of which he is jealous
and in fear; for he fears lest, as the serpent seduced Eve by his subtlety, his
mind should be corrupted from the purity which is in our Bridegroom, thy only
Son. What a light of beauty that will be when "we shall see him as he
is"[551]!--and
when these tears shall pass away which "have been my meat day and night,
while they continually say unto me, `Where is your God?'"[552]
15. And I myself say: "O my
God, where art thou? See now, where art thou?" In thee I take my breath
for a little while, when I pour out my soul beyond myself in the voice of joy
and praise, in the voice of him that keeps holyday.[553]
And still it is cast down because it relapses and becomes an abyss, or rather
it feels that it still is an abyss. My faith speaks to my soul--the faith that
thou dost kindle to light my path in the night: "Why are you cast down, O
my soul, and why are you disquieted in me? Hope in God."[554]
For his word is a lamp to your feet.[555]
Hope and persevere until the night passes--that mother of the wicked; until the
Lord's wrath subsides--that wrath whose children once we were, of whom we were
beforehand in darkness, whose residue we still bear about us in our bodies,
dead because of sin.[556]
Hope and endure until the day breaks and the shadows flee away.[557]
Hope in the Lord: in the morning I shall stand in his presence and keep watch[558];
I shall forever give praise to him. In the morning I shall stand and shall see
my God, who is the health of my countenance,[559]
who also will quicken our mortal bodies by the Spirit that dwells in us,[560]
because in mercy he was moving over our lightless and restless inner deep. From
this we have received an earnest, even now in this pilgrimage, that we are now
in the light, since already we are saved by hope and are children of the light
and children of the day--not children of the night, nor of the darkness,[561]
which we have been hitherto. Between those children of the night and ourselves,
in this still uncertain state of human knowledge, only thou canst rightly
distinguish--thou who dost test the heart and who dost call the light day, and
the darkness night.[562]
For who can see us clearly but thee? What do we have that we have not received
from thee, who madest from the same lump some vessels to noble, and others to
ignoble, use[563]?
16. Now who but thee, our God,
didst make for us that firmament of the authority of thy divine Scripture to be
over us? For "the heaven shall be folded up like a scroll"[564];
but now it is stretched over us like a skin. Thy divine Scripture is of more
sublime authority now that those mortal men through whom thou didst dispense it
to us have departed this life. And thou knowest, O Lord, thou knowest how thou
didst clothe men with skins when they became mortal because of sin.[565]
In something of the same way, thou hast stretched out the firmament of thy Book
as a skin--that is to say, thou hast spread thy harmonious words over us
through the ministry of mortal men. For by their very death that solid
firmament of authority in thy sayings, spoken forth by them, stretches high
over all that now drift under it; whereas while they lived on earth their
authority was not so widely extended. Then thou hadst not yet spread out the
heaven like a skin; thou hadst not yet spread abroad everywhere the fame of
their death.
17. Let us see, O Lord, "the
heavens, the work of thy fingers,"[566]
and clear away from our eyes the fog with which thou hast covered them. In them[567]
is that testimony of thine which gives wisdom even to the little ones. O my
God, out of the mouth of babes and sucklings, perfect thy praise.[568]
For we know no other books that so destroy man's pride, that so break down the
adversary and the self-defender who resists thy reconciliation by an effort to
justify his own sins. I do not know, O Lord, I do not know any other such pure
words that so persuade me to confession and make my neck submissive to thy
yoke, and invite me to serve thee for nothing else than thy own sake. Let me
understand these things, O good Father. Grant this to me, since I am placed
under them; for thou hast established these things for those placed under them.
18. There are other waters that are
above this firmament, and I believe that they are immortal and removed from
earthly corruption. Let them praise thy name--this super-celestial society, thy
angels, who have no need to look up at this firmament or to gain a knowledge of
thy Word by reading it--let them praise thee. For they always behold thy face
and read therein, without any syllables in time, what thy eternal will intends.
They read, they choose, they love.[569]
They are always reading, and what they read never passes away. For by choosing
and by loving they read the very immutability of thy counsel. Their book is
never closed, nor is the scroll folded up, because thou thyself art this to
them, and art this to them eternally; because thou didst range them above this
firmament which thou madest firm over the infirmities of the people below the
heavens, where they might look up and learn thy mercy, which proclaims in time
thee who madest all times. "For thy mercy, O Lord, is in the heavens, and
thy faithfulness reaches to the clouds."[570]
The clouds pass away, but the heavens remain. The preachers of thy Word pass
away from this life into another; but thy Scripture is spread abroad over the
people, even to the end of the world. Indeed, both heaven and earth shall pass
away, but thy words shall never pass away.[571]
The scroll shall be rolled together, and the "grass" over which it
was spread shall, with all its goodliness, pass away; but thy Word remains
forever[572]--thy
Word which now appears to us in the dark image of the clouds and through the
glass of heaven, and not as it really is. And even if we are the well-beloved
of thy Son, it has not yet appeared what we shall be.[573]
He hath seen us through the entanglement[574]
of our flesh, and he is fair-speaking, and he hath enkindled us, and we run
after his fragrance.[575]
But "when he shall appear, then we shall be like him, for we shall see him
as he is.''[576]
As he is, O Lord, we shall see him--although that time is not yet.
19. For just as thou art the
utterly Real, thou alone dost fully know, since thou art immutably, and thou
knowest immutably, and thou willest immutably. And thy Essence knows and wills
immutably. Thy Knowledge is and wills immutably. Thy Will is and knows
immutably. And it does not seem right to thee that the immutable Light should
be known by the enlightened but mutable creature in the same way as it knows
itself. Therefore, to thee my soul is as a land where no water is[577];
for, just as it cannot enlighten itself by itself, so it cannot satisfy itself
by itself. Thus the fountain of life is with thee, and "in thy light shall
we see light."[578]
20. Who has gathered the
"embittered ones"[579]
into a single society? For they all have the same end, which is temporal and
earthly happiness. This is their motive for doing everything, although they may
fluctuate within an innumerable diversity of concerns. Who but thee, O Lord,
gathered them together, thou who saidst, "Let the waters be gathered
together into one place and let the dry land appear"--athirst for thee?
For the sea also is thine, and thou madest it, and thy hands formed the dry
land.[580]
For it is not the bitterness of men's wills but the gathering together of the
waters which is called "the sea"; yet thou dost curb the wicked lusts
of men's souls and fix their bounds: how far they are allowed to advance, and
where their waves will be broken against each other--and thus thou makest it
"a sea," by the providence of thy governance of all things.
21. But as for the souls that
thirst after thee and who appear before thee--separated from "the society
of the [bitter] sea" by reason of their different ends--thou waterest them
by a secret and sweet spring, so that "the earth" may bring forth her
fruit and--thou, O Lord, commanding it--our souls may bud forth in works of
mercy after their kind.[581]
Thus we shall love our neighbor in ministering to his bodily needs, for in this
way the soul has seed in itself after its kind when in our own infirmity our
compassion reaches out to the relief of the needy, helping them even as we
would desire to be helped ourselves if we were in similar need. Thus we help,
not only in easy problems (as is signified by "the herb yielding its
seed") but also in the offering of our best strength in affording them the
aid of protection (such as "the tree bearing its fruit"). This is to
say, we seek to rescue him who is suffering injury from the hands of the
powerful--furnishing him with the sheltering protection which comes from the
strong arm of a righteous judgment.[582]
22. Thus, O Lord, thus I beseech
thee: let it happen as thou hast prepared it, as thou givest joy and the
capacity for joy. Let truth spring up out of the earth, and let righteousness
look down from heaven,[583]
and let there be lights in the firmament.[584]
Let us break our bread with the
hungry, let us bring the shelterless poor to our house; let us clothe the
naked, and never despise those of our own flesh.[585]
See from the fruits which spring forth from the earth how good it is. Thus let
our temporal light break forth, and let us from even this lower level of
fruitful action come to the joy of contemplation and hold on high the Word of
Life. And let us at length appear like "lights in the world,"[586]
cleaving to the firmament of thy Scripture.
For in it thou makest it plain to
us how we may distinguish between things intelligible and things tangible, as
if between the day and the night--and to distinguish between souls who give
themselves to things of the mind and others absorbed in things of sense. Thus
it is that now thou art not alone in the secret of thy judgment as thou wast
before the firmament was made, and before thou didst divide between the light and
the darkness. But now also thy spiritual children, placed and ranked in this
same firmament--thy grace being thus manifest throughout the world--may shed
light upon the earth, and may divide between the day and night, and may be for
the signs of the times[587];
because old things have passed away, and, lo, all things are become new[588];
and because our salvation is nearer than when we believed; and because
"the night is far spent and the day is at hand"[589];
and because "thou crownest the year with blessing,"[590]
sending the laborers into thy harvest, in which others have labored in the
sowing and sending laborers also to make new sowings whose harvest shall not be
until the end of time. Thus thou dost grant the prayers of him who seeks, and
thou dost bless the years of the righteous man. But thou art always the
Selfsame, and in thy years which fail not thou preparest a granary for our
transient years. For by an eternal design thou spreadest the heavenly blessings
on the earth in their proper seasons.
23. For "to one there is given
by thy Spirit the word of wisdom"[591]
(which resembles the greater light--which is for those whose delight is in the
clear light of truth--as the light which is given for the ruling of the day[592]).
But to another the word of knowledge is given by the same Spirit (as it were,
the "lesser light"); to another, faith; to another, the gift of
healing; to another, the power of working miracles; to another, the gift of
prophecy; to another, the discerning of spirits; to another, other kinds of
tongues--and all these gifts may be compared to "the stars." For in
them all the one and selfsame Spirit is at work, dividing to every man his own
portion, as He wills, and making stars to appear in their bright splendor for
the profit of souls. But the word of knowledge, scientia, in which is
contained all the mysteries[593]
which change in their seasons like the moon; and all the other promises of
gifts, which when counted are like the stars--all of these fall short of that
splendor of Wisdom in which the day rejoices and are only for the ruling of the
night. Yet they are necessary for those to whom thy most prudent servant could
not speak as to the spiritually mature, but only as if to carnal men--even
though he could speak wisdom among the perfect.[594]
Still the natural man--as a babe in Christ, and a drinker of milk, until he is
strong enough for solid meat, and his eye is able to look into the sun--do not
leave him in a lightless night. Instead, let him be satisfied with the light of
the moon and the stars. In thy book thou dost discuss these things with us
wisely, our God--in thy book, which is thy "firmament"--in order that
we may be able to view all things in admiring contemplation, although thus far
we must do so through signs and seasons and in days and years.
24. But, first, "wash
yourselves and make you clean; put away iniquity from your souls and from
before my eyes"[595]--so
that "the dry land" may appear. "Learn to do well, judge the
fatherless, plead for the widow,"[596]
that the earth may bring forth the green herb for food and fruit-bearing trees.
"And come, let us reason together, saith the Lord"[597]--that
there may be lights in the firmament of heaven and that they may shine upon the
earth.
There was that rich man who asked
of the good Teacher what he should do to attain eternal life. Let the good
Teacher (whom the rich man thought a man and nothing more) give him an
answer--he is good for he is God. Let him answer him that, if he would enter
into life, he must keep the commandments: let him put away from himself the
bitterness of malice and wickedness; let him not kill, nor commit adultery, nor
steal, nor bear false witness[598]--that
"the dry land" may appear and bring forth the honoring of fathers and
mothers and the love of neighbor. "All these," he replied, "I
have kept." Where do so many thorns come from, if the earth is really
fruitful? uproot the brier patch of avarice; "sell what you have, and be
filled with fruit by giving to the poor, and you shall have treasure in heaven;
and follow" the Lord if you would be perfect and joined with those in
whose midst he speaketh wisdom--who know how to give rightly to the day and to
the night--and you will also understand, so that for you also there may be
lights in the firmament of heaven--which will not be there, however, unless
your heart is there also. And your heart will not be there unless your treasure
is there,[599]
as you have heard from the good Teacher. But "the barren earth"[600]
was grieved, and the briers choked the word.[601]
25. But you, O elect people, set in
the firmament of the world,[602]
who have forsaken all that you may follow the Lord: follow him now, and
confound the mighty! Follow him, O beautiful feet,[603]
and shine in the firmament, that the heavens may declare his glory, dividing
the light of the perfect ones[604]--though
not yet so perfect as the angels--from the darkness of the little ones--who are
nevertheless not utterly despised. Shine over all the earth, and let the day be
lighted by the sun, utter the Word of wisdom to the day ("day unto day
utters speech"[605])
and let the night, lighted by the moon, display the Word of knowledge to the
night. The moon and the stars give light for the night; the night does not put
them out, and they illumine in its proper mode. For lo, it is as if God were
saying, "Let there be lights in the firmament of the heaven": and
suddenly there came a sound from heaven, as if it were a rushing mighty wind,
and there appeared cloven tongues of fire, and they sat on each of them.[606]
And then they were made to be lights in the firmament of heaven, having the
Word of life. Run to and fro everywhere, you holy fires, you lovely fires, for
you are the light of the world and you are not to be hid under a peck measure.[607]
He to whom you cleave is raised on high, and he hath raised you on high. Run to
and fro; make yourselves known among all the nations!
26. Also let the sea conceive and
bring forth your works, and let the waters bear the moving creatures that have
life.[608]
For by separating the precious from the vile you are made the mouth of God[609]
by whom he said, "Let the waters bring forth." This does not refer to
the living creatures which the earth brings forth, but to the creeping
creatures that have life and the fowls that fly over the earth. For, by the
ministry of thy holy ones, thy mysteries have made their way amid the buffeting
billows of the world, to instruct the nations in thy name, in thy Baptism. And
among these things many great and marvelous works have been wrought, which are
analogous to the huge whales. The words of thy messengers have gone flying over
the earth, high in the firmament of thy Book which is spread over them as the
authority beneath which they are to fly wheresoever they go. For "there is
no speech nor language where their voice is not heard," because
"their sound has gone out through all the earth, and their words to the
end of the world"[610]--and
this because thou, O Lord, hast multiplied these things by thy blessing.
27. Am I speaking falsely? Am I
mingling and confounding and not rightly distinguishing between the knowledge
of these things in the firmament of heaven and those corporeal works in the
swelling sea and beneath the firmament of heaven? For there are those things,
the knowledge of which is solid and defined. It does not increase from
generation to generation and thus they stand, as it were, as lights of wisdom
and knowledge. But there are many and varied physical processes that manifest
these selfsame principles. And thus one thing growing from another is multiplied
by thy blessing, O God, who dost so refresh our easily wearied mortal senses
that in our mental cognition a single thing may be figured and signified in
many different ways by different bodily motions.
"The waters" have brought
forth these mysteries, but only at thy word. The needs of the people who were
alien to the eternity of thy truth have called them forth, but only in thy
gospel, since it was these "waters" which cast them up--the waters
whose stagnant bitterness was the reason why they came forth through thy Word.
28. Now all the things that thou
hast made are fair, and yet, lo, thou who didst make all things art
inexpressibly fairer. And if Adam had not fallen away from thee, that brackish
sea--the human race--so deeply prying, so boisterously swelling, so restlessly
moving, would never have flowed forth from his belly. Thus, there would have
been no need for thy ministers to use corporeal and tangible signs in the midst
of many "waters" in order to show forth their mystical deeds and
words. For this is the way I interpret the phrases "creeping
creatures" and "flying fowl." Still, men who have been
instructed and initiated and made dependent on thy corporeal mysteries would
not be able to profit from them if it were not that their soul has a higher
life and unless, after the word of its admission, it did not look beyond toward
its perfection.
29. And thus, in thy Word, it was
not the depth of the sea but "the earth,"[611]
separated from the brackishness of the water, that brought forth, not "the
creeping and the flying creature that has life," but "the living
soul" itself![612]
And now this soul no longer has
need of baptism, as the heathen had, or as it did when it was covered with the
waters--and there can be no other entrance into the Kingdom of Heaven, since
thou hast appointed that baptism should be the entrance. Nor does it seek
great, miraculous works by which to buttress faith. For such a soul does not
refuse to believe unless it sees signs and marvels, now that "the faithful
earth" is separated from "the waters" of the sea, which have
been made bitter by infidelity. Thus, for them, "tongues are for a sign,
not to those who believe but to those who do not believe."[613]
And the earth which thou hast founded
above the waters does not stand in need of those flying creatures which the
waters brought forth at thy word. Send forth thy word into it by the agency of
thy messengers. For we only tell of their works, but it is thou who dost the
works in them, so that they may bring forth "a living soul" in the
earth.
The earth brings forth "the
living soul" because "the earth" is the cause of such things
being done by thy messengers, just as the sea was the cause of the production
of the creeping creatures having life and the flying fowl under the firmament
of heaven. "The earth" no longer needs them, although it feeds on the
Fish which was taken out of the deep,[614]
set out on that table which thou preparest in the presence of those who
believe. To this end he was raised from the deep: that he might feed "the
dry land." And "the fowl," even though they were bred in the
sea, will yet be multiplied on the earth. The preaching of the first
evangelists was called forth by reason of man's infidelity, but the faithful
also are exhorted and blessed by them in manifold ways, day by day. "The
living soul" has its origin from "the earth," because only to
the faithful is there any profit in restraining themselves from the love of
this world, so that their soul may live to thee. This soul was dead while it
was living in pleasures--in pleasures that bear death in them--whereas thou, O
Lord, art the living delight of the pure heart.
30. Now, therefore, let thy
ministers do their work on "the earth"--not as they did formerly in
"the waters" of infidelity, when they had to preach and speak by
miracles and mysteries and mystical expressions, in which ignorance--the mother
of wonder--gives them an attentive ear because of its fear of occult and
strange things. For this is the entry into faith for the sons of Adam who are
forgetful of thee, who hide themselves from thy face, and who have become a
darkened abyss. Instead, let thy ministers work even as on "the dry
land," safe from the whirlpools of the abyss. Let them be an example unto
the faithful by living before them and stirring them up to imitation.
For in such a setting, men will
heed, not with the mere intent to hear, but also to act. Seek the Lord and your
soul shall live[615]
and "the earth" may bring forth "the living soul." Be not
conformed to this world;[616]
separate yourselves from it. The soul lives by avoiding those things which
bring death if they are loved. Restrain yourselves from the unbridled wildness
of pride, from the indolent passions of luxury, and from what is falsely called
knowledge.[617]
Thus may the wild beast be tamed, the cattle subdued, and the serpent made
harmless. For, in allegory, these figures are the motions of our mind: that is
to say, the haughtiness of pride, the delight of lust, and the poison of
curiosity are motions of the dead soul--not so dead that it has lost all
motion, but dead because it has deserted the fountain of life, and so has been
taken up by this transitory world and conformed to it.
31. But thy Word, O God, is a
fountain of life eternal, and it does not pass away. Therefore, this desertion
is restrained by thy Word when it says to us, "Be not conformed to this world,"
to the end that "the earth" may bring forth a "living soul"
in the fountain of life--a soul disciplined by thy Word, by thy evangelists, by
the following of the followers of thy Christ. For this is the meaning of
"after his kind." A man tends to follow the example of his friend.
Thus, he [Paul] says, "Become as I am, because I have become as you
are."[618]
Thus, in this "living
soul" there shall be good beasts, acting meekly. For thou hast commanded
this, saying: "Do your work in meekness and you shall be loved by all
men."[619]
And the cattle will be good, for if they eat much they shall not suffer from
satiety; and if they do not eat at all they will suffer no lack. And the
serpents will be good, not poisonous to do harm, but only cunning in their
watchfulness--exploring only as much of this temporal nature as is necessary in
order that the eternal nature may "be clearly seen, understood through the
things that have been made."[620]
For all these animals will obey reason when, having been restrained from their
death-dealing ways, they live and become good.
32. Thus, O Lord, our God, our
Creator, when our affections have been turned from the love of the world, in
which we died by living ill; and when we began to be "a living soul"
by living well; and when the word, "Be not conformed to this world,"
which thou didst speak through thy apostle, has been fulfilled in us, then will
follow what thou didst immediately add when thou saidst, "But be
transformed by the renewing of your mind."[621]
This will not now be "after their kind," as if we were following the
neighbor who went before us, or as if we were living after the example of a
better man--for thou didst not say, "Let man be made after his kind,"
but rather, "Let us make man in our own image and our own likeness,"[622]
so that then we may be able to prove what thy will is.
This is why thy minister--begetting
children by the gospel so that he might not always have them babes whom he
would have to feed with milk and nurse as children--this is why he said,
"Be transformed by the renewing of your minds, that you may prove what is
the good and acceptable and perfect will of God."[623]
Therefore thou didst not say, "Let man be made," but rather, "Let
us make man." And thou didst not say, "After his kind," but
after "our image" and "likeness." Indeed, it is only when
man has been renewed in his mind, and comes to behold and apprehend thy truth,
that he does not need another man as his director, to show him how to imitate
human examples. Instead, by thy guidance, he proves what is thy good and
acceptable and perfect will. And thou dost teach him, now that he is able to
understand, to see the trinity of the Unity and the unity of the Trinity.
This is why the statement in the
plural, "Let us make man," is also connected with the statement in
the singular, "And God made man." Thus it is said in the plural,
"After our likeness," and then in the singular, "After the image
of God." Man is thus transformed in the knowledge of God, according to the
image of Him who created him. And now, having been made spiritual, he judges
all things--that is, all things that are appropriate to be judged--and he
himself is judged of no man.[624]
33. Now this phrase, "he
judges all things," means that man has dominion over the fish of the sea,
and over the fowl of the air, and over all cattle and wild beasts, and over all
the earth, and over every creeping thing that creeps on the earth. And he does
this by the power of reason in his mind by which he perceives "the things
of the Spirit of God."[625]
But, when man was put in this high office, he did not understand what was
involved and thus was reduced to the level of the brute beasts, and made like
them.[626]
Therefore in thy Church, O our God,
by the grace thou hast given us--since we are thy workmanship, created in good
works (not only those who are in spiritual authority but also those who are
spiritually subject to them)--thou madest man male and female. Here all are
equal in thy spiritual grace where, as far as sex is concerned, there is
neither male nor female, just as there is neither Jew nor Greek, nor bond nor
free. Spiritual men, therefore, whether those who are in authority or those who
are subject to authority, judge spiritually. They do not judge by the light of
that spiritual knowledge which shines in the firmament, for it is inappropriate
for them to judge by so sublime an authority. Nor does it behoove them to judge
concerning thy Book itself, although there are some things in it which are not
clear. Instead, we submit our understanding to it and believe with certainty
that what is hidden from our sight is still rightly and truly spoken. In this
way, even though a man is now spiritual and renewed by the knowledge of God
according to the image of him who created him, he must be a doer of the law
rather than its judge.[627]
Neither does the spiritual man judge concerning that division between spiritual
and carnal men which is known to thy eyes, O God, and which may not, as yet, be
made manifest to us by their external works, so that we may know them by their
fruits; yet thou, O God, knowest them already and thou hast divided and called
them secretly, before the firmament was made. Nor does a man, even though he is
spiritual, judge the disordered state of society in this world. For what
business of his is it to judge those who are without, since he cannot know
which of them may later on come into the sweetness of thy grace, and which of
them may continue in the perpetual bitterness of their impiety?
34. Man, then, even if he was made
after thy own image, did not receive the power of dominion over the lights of
heaven, nor over the secret heaven, nor over the day and the night which thou
calledst forth before the creation of the heaven, nor over the gathering
together of the waters which is the sea. Instead, he received dominion over the
fish of the sea, and the fowls of the air; and over all cattle, and all the
earth; and over all creeping things which creep on the earth.
Indeed, he judges and approves what
he finds right and disapproves what he finds amiss, whether in the celebration
of those mysteries by which are initiated those whom thy mercy hast sought out
in the midst of many waters; or in that sacrament in which is exhibited the
Fish itself[628]
which, being raised from the depths, the pious "earth"[629]
feeds upon; or, in the signs and symbols of words, which are subject to the
authority of thy Book--such signs as burst forth and sound from the mouth, as
if it were "flying" under the firmament, interpreting, expounding,
discoursing, disputing, blessing, invoking thee, so that the people may answer,
"Amen."[630]
The reason that all these words have to be pronounced vocally is because of the
abyss of this world and the blindness of our flesh in which thoughts cannot be
seen directly,[631]
but have to be spoken aloud in our ears. Thus, although the flying fowl are
multiplied on the earth, they still take their origins from the waters.
The spiritual man also judges by
approving what is right and reproving what he finds amiss in the works and
morals of the faithful, such as in their almsgiving, which is signified by the
phrase, "The earth bringing forth its fruit." And he judges of the
"living soul," which is then made to live by the disciplining of her
affections in chastity, in fasting, and in holy meditation. And he also judges
concerning all those things which are perceived by the bodily senses. For it
can be said that he should judge in all matters about which he also has the
power of correction.
35. But what is this; what kind of
mystery is this? Behold, O Lord, thou dost bless men in order that they may be
"fruitful and multiply, and replenish the earth." In this art thou
not making a sign to us that we may understand something [allegorically]? Why
didst thou not also bless the light, which thou calledst "the day,"
nor the firmament of heaven, nor the lights, nor the stars, nor the earth, nor
the sea? I might reply, O our God, that thou in creating us after thy own
image--I might reply that thou didst will to bestow this gift of blessing upon
man alone, if thou hadst not similarly blessed the fishes and the whales, so
that they too should be fruitful and multiply and replenish the waters of the
sea; and also the fowls, so that they should be multiplied on the earth. In
like fashion, I might say that this blessing properly belonged only to such
creatures as are propagated from their own kind, if I could find it given also
as a blessing to trees, and plants, and the beasts of the earth. But this
"increase and multiply" was not said to plants or trees or beasts or
serpents--although all of these, along with fishes and birds and men, do
actually increase by propagation and so preserve their species.
36. What, then, shall I say, O
Truth, O my Life: that it was idly and vainly said? Surely not this, O Father
of piety; far be it from a servant of thy Word to say anything like this! But
if I do not understand what thou meanest by that phrase, let those who are
better than I--that is, those more intelligent than I--interpret it better, in
the degree that thou hast given each of us the ability to understand.
But let also my confession be
pleasing in thy eyes, for I confess to thee that I believe, O Lord, that thou
hast not spoken thus in vain. Nor will I be silent as to what my reading has
suggested to me. For it is valid, and I do not see anything to prevent me from
thus interpreting the figurative sayings in thy books. For I know that a thing
that is understood in only one way in the mind may be expressed in many
different ways by the body; and I know that a thing that has only one manner of
expression through the body may be understood in the mind in many different
ways. For consider this single example--the love of God and of our neighbor--by
how many different mysteries and countless languages, and, in each language, by
how many different ways of speaking, this is signified corporeally! In similar
fashion, the "young fish" in "the waters" increase and
multiply. On the other hand, whoever you are who reads this, observe and behold
what Scripture declares, and how the voice pronounces it in only one way,
"In the beginning God created heaven and earth."[632]
Is this not understood in many different ways by different kinds of true
interpretations which do not involve the deceit of error? Thus the offspring of
men are fruitful and do multiply.[633]
37. If, then, we consider the
nature of things, in their strictly literal sense, and not allegorically, the
phrase, "Be fruitful and multiply," applies to all things that are
begotten by seed. But if we treat these words figuratively, as I judge that the
Scripture intended them to be--since it cannot be for nothing that this
blessing is attributed only to the offspring of marine life and man--then we
discover that the characteristic of fecundity belongs also to the spiritual and
physical creations (which are signified by "heaven and earth"), and
also in righteous and unrighteous souls (which are signified by "light and
darkness") and in the sacred writers through whom the law is uttered (who
are signified by "the firmament established between the waters and the
waters"); and in the earthly commonwealth still steeped in their
bitterness (which is signified by "the sea"); and in the zeal of holy
souls (signified by "the dry land"); and the works of mercy done in
this present life (signified by "the seed-bearing herbs and fruit-bearing
trees"); and in spiritual gifts which shine out for our edification
(signified by "the lights of heaven"); and to human affections ruled
by temperance (signified by "the living soul"). In all these
instances we meet with multiplicity and fertility and increase; but the
particular way in which "Be fruitful and multiply" can be exemplified
differs widely. Thus a single category may include many things, and we cannot
discover them except through their signs displayed corporeally and by the
things being excogitated by the mind.
We thus interpret the phrase,
"The generation of the waters," as referring to the corporeally
expressed signs [of fecundity], since they are made necessary by the degree of
our involvement in the flesh. But the power of human generation refers to the
process of mental conception; this we see in the fruitfulness of reason.
Therefore, we believe that to both of these two kinds it has been said by thee,
O Lord, "Be fruitful and multiply." In this blessing, I recognize
that thou hast granted us the faculty and power not only to express what we
understand by a single idea in many different ways but also to understand in
many ways what we find expressed obscurely in a single statement. Thus the
waters of the sea are replenished, and their waves are symbols of diverse
meanings. And thus also the earth is also replenished with human offspring. Its
dryness is the symbol of its thirst for truth, and of the fact that reason
rules over it.
38. I also desire to say, O my Lord
God, what the following Scripture suggests to me. Indeed, I will speak without
fear, for I will speak the truth, as thou inspirest me to know what thou dost
will that I should say concerning these words. For I do not believe I can speak
the truth by any other inspiration than thine, since thou art the Truth, and
every man a liar.[634]
Hence, he that speaks a lie, speaks out of himself. Therefore, if I am to speak
the truth, I must speak of thy truth.
Behold, thou hast given us for our
food every seed-bearing herb on the face of the earth, and all trees that bear
in themselves seed of their own kind; and not to us only, but to all the fowls
of the air and the beasts of the field and all creeping things.[635]
Still, thou hast not given these things to the fishes and great whales. We have
said that by these fruits of the earth the works of mercy were signified and
figured forth in an allegory: thus, from the fruitful earth, things are
provided for the necessities of life. Such an "earth" was the godly Onesiphorus,
to whose house thou gavest mercy because he often refreshed Paul and was not
ashamed of his bonds.[636]
This was also the way of the brethren from Macedonia, who bore such fruit and
supplied to him what he lacked. But notice how he grieves for certain
"trees," which did not give him the fruit that was due, when he said,
"At my first answer no man stood with me, but all men forsook me: I pray
God, that it be not laid up to their charge."[637]
For we owe "fruits" to those who minister spiritual doctrine to us
through their understanding of the divine mysteries. We owe these to them as
men. We owe these fruits, also, to "the living souls" since they
offer themselves as examples for us in their own continence. And, finally, we
owe them likewise to "the flying creatures" because of their
blessings which are multiplied on the earth, for "their sound has gone
forth into all the earth."[638]
39. Those who find their joy in it
are fed by these "fruits"; but those whose god is their belly find no
joy in them. For in those who offer these fruits, it is not the fruit itself
that matters, but the spirit in which they give them. Therefore, he who serves
God and not his own belly may rejoice in them, and I plainly see why. I see it,
and I rejoice with him greatly. For he [Paul] had received from the Philippians
the things they had sent by Epaphroditus; yet I see why he rejoiced. He was fed
by what he found his joy in; for, speaking truly, he says, "I rejoice in
the Lord greatly, that now at the last your care of me has flourished again, in
which you were once so careful, but it had become a weariness to you.[639]
These Philippians, in their extended period of weariness in well-doing, had
become weak and were, so to say, dried up; they were no longer bringing forth
the fruits of good works. And now Paul rejoices in them--and not just for
himself alone--because they were flourishing again in ministering to his needs.
Therefore he adds: "I do not speak in respect of my want, for I have
learned in whatsoever state I am therewith to be content. I know both how to be
abased and how to abound; everywhere and in all things I am instructed both to be
full and to be hungry, both to abound and to suffer need. I can do all things
through Christ who strengtheneth me."[640]
40. Where do you find joy in all
things, O great Paul? What is the cause of your joy? On what do you feed, O
man, renewed now in the knowledge of God after the image of him who created
you, O living soul of such great continence--O tongue like a winged bird,
speaking mysteries? What food is owed such creatures; what is it that feeds
you? It is joy! For hear what follows: "Nevertheless, you have done well
in that you have shared with me in my affliction."[641]
This is what he finds his joy in; this is what he feeds on. They have done
well, not merely because his need had been relieved--for he says to them,
"You have opened my heart when I was in distress"--but because he
knew both how to abound and how to suffer need, in thee who didst strengthen
him. And so he said, "You [Philippians] know also that in the beginning of
the gospel, when I departed from Macedonia, no church shared with me in regard
to giving and receiving, except you only. For even in Thessalonica you sent
time and time again, according to my need."[642]
He now finds his joy in the fact that they have returned once again to these
good works, and he is made glad that they are flourishing again, as a fruitful
field when it recovers its fertility.
41. Was it on account of his own
needs alone that he said, "You have sent me gifts according to my
needs?" Does he find joy in that? Certainly not for that alone. But how do
we know this? We know it because he himself adds, "Not because I desire a
gift, but because I desire fruit."[643]
Now I have learned from thee, O my
God, how to distinguish between the terms "gift" and
"fruit." A "gift" is the thing itself, given by one who
bestows life's necessities on another--such as money, food, drink, clothing,
shelter, and aid. But "the fruit" is the good and right will of the
giver. For the good Teacher not only said, "He that receives a
prophet," but he added, "In the name of a prophet." And he did
not say only, "He who receives a righteous man," but added, "In
the name of a righteous man."[644]
Thus, surely, the former shall receive the reward of a prophet; the latter,
that of a righteous man. Nor did he say only, "Whoever shall give a cup of
cold water to one of these little ones to drink," but added, "In the
name of a disciple"; and concluded, "Truly I tell you he shall not
lose his reward." The "gift" involves receiving a prophet,
receiving a righteous man, handing a cup of cold water to a disciple: but the
"fruit" is to do all this in the name of a prophet, in the name of a
righteous man, in the name of a disciple. Elijah was fed by the widow with
"fruit," for she knew that she was feeding a man of God and this is
why she fed him. But he was fed by the raven with a "gift." The inner
man of Elijah was not fed by this "gift," but only the outer man,
which otherwise might have perished from the lack of such food.
42. Therefore I will speak before
thee, O Lord, what is true, in order that the uninstructed[645]
and the infidels, who require the mysteries of initiation and great works of
miracles--which we believe are signified by the phrase, "Fishes and great
whales"--may be helped in being gained [for the Church] when they endeavor
to provide that thy servants are refreshed in body, or otherwise aided in this
present life. For they do not really know why this should be done, and to what
end. Thus the former do not feed the latter, and the latter do not feed the
former; for neither do the former offer their "gifts" through a holy
and right intent, nor do the others rejoice in the gifts of those who do not as
yet see the "fruit." For it is on the "fruit" that the mind
is fed, and by which it is gladdened. And, therefore, fishes and whales are not
fed on such food as the earth alone brings forth when they have been separated
and divided from the bitterness of "the waters" of the sea.
43. And thou, O God, didst see
everything that thou hadst made and, behold, it was very good.[646]
We also see the whole creation and, behold, it is all very good. In each
separate kind of thy work, when thou didst say, "Let them be made,"
and they were made, thou didst see that it was good. I have counted seven times
where it is written that thou didst see what thou hadst made was
"good." And there is the eighth time when thou didst see all
things that thou hadst made and, behold, they were not only good but also very
good; for they were now seen as a totality. Individually they were only good;
but taken as a totality they were both good and very good. Beautiful bodies
express this truth; for a body which consists of several parts, each of which
is beautiful, is itself far more beautiful than any of its individual parts
separately, by whose well-ordered union the whole is completed even though
these parts are separately beautiful.
44. And I looked attentively to
find whether it was seven or eight times that thou didst see thy works were
good, when they were pleasing to thee, but I found that there was no
"time" in thy seeing which would help me to understand in what sense
thou hadst looked so many "times" at what thou hadst made. And I
said: "O Lord, is not this thy Scripture true, since thou art true, and
thy truth doth set it forth? Why, then, dost thou say to me that in thy seeing
there are no times, while this Scripture tells me that what thou madest each
day thou didst see to be good; and when I counted them I found how many
`times'?" To these things, thou didst reply to me, for thou art my God,
and thou dost speak to thy servant with a strong voice in his inner ear, my
deafness, and crying: "O man, what my Scripture says, I say. But it speaks
in terms of time, whereas time does not affect my Word--my Word which exists
coeternally with myself. Thus the things you see through my Spirit, I see; just
as what you say through my Spirit, I say. But while you see those things in
time, I do not see them in time; and when you speak those things in time, I do
not speak them in time."
45. And I heard this, O Lord my
God, and drank up a drop of sweetness from thy truth, and understood that there
are some men to whom thy works are displeasing, who say that many of them thou
didst make under the compulsion of necessity--such as the pattern of the
heavens and the courses of the stars--and that thou didst not make them out of
what was thine, but that they were already created elsewhere and from other
sources. It was thus [they say] that thou didst collect and fashion and weave
them together, as if from thy conquered enemies thou didst raise up the walls
of the universe; so that, built into the ramparts of the building, they might
not be able a second time to rebel against thee. And, even of other things,
they say that thou didst neither make them nor arrange them--for example, all
flesh and all the very small living creatures, and all things fastened to the
earth by their roots. But [they say] a hostile mind and an alien nature--not
created by thee and in every way contrary to thee--begot and framed all these
things in the nether parts of the world.[647]
They who speak thus are mad [insani], since they do not see thy works
through thy Spirit, nor recognize thee in them.
46. But for those who see these
things through thy Spirit, it is thou who seest them in them. When, therefore,
they see that these things are good, it is thou who seest that they are good;
and whatsoever things are pleasing because of thee, it is thou who dost give us
pleasure in those things. Those things which please us through thy Spirit are
pleasing to thee in us. "For what man knows the things of a man except the
spirit of a man which is in him? Even so, no man knows the things of God, but
the Spirit of God. Now we have not received the spirit of the world, but the
Spirit of God, that we might know the things that are freely given to us from
God."[648]
And I am admonished to say: "Yes, truly. No man knows the things of God,
but the Spirit of God: but how, then, do we also know what things are given us
by God?" The answer is given me: "Because we know these things by his
Spirit; for no one knows but the Spirit of God." But just as it is truly
said to those who were to speak through the Spirit of God, "It is not you
who speak," so it is also truly said to them who know through the Spirit
of God, "It is not you yourselves who know," and just as rightly it
may be said to those who perceive through the Spirit of God that a thing is
good; it is not they who see, but God who seeth that it is good.
It is, therefore, one thing to
think like the men who judge something to be bad when it is good, as do those
whom we have already mentioned. It is quite another thing that a man should see
as good what is good--as is the case with many whom thy creation pleases
because it is good, yet what pleases them in it is not thee, and so they would
prefer to find their joy in thy creatures rather than to find their joy in
thee. It is still another thing that when a man sees a thing to be good, God
should see in him that it is good--that truly he may be loved in what he hath
made, he who cannot be loved except through the Holy Spirit which he hath given
us: "Because the love of God is shed abroad in our hearts by the Holy
Spirit who is given to us."[649]
It is by him that we see whatever we see to be good in any degree, since it is
from him, who doth not exist in any particular degree but who simply is what he
is.[650]
47. Thanks be to thee, O Lord! We
see the heaven and the earth, either the corporeal part--higher and lower--or
the spiritual and physical creation. And we see the light made and divided from
the darkness for the adornment of these parts, from which the universal mass of
the world or the universal creation is constituted. We see the firmament of
heaven, either the original "body" of the world between the spiritual
(higher) waters and the corporeal (lower) waters[651]
or the expanse of air--which is also called "heaven"--through which
the fowls of heaven wander, between the waters which move in clouds above them
and which drop down in dew on clear nights, and those waters which are heavy
and flow along the earth. We see the waters gathered together in the vast plains
of the sea; and the dry land, first bare and then formed, so as to be visible
and well-ordered; and the soil of herbs and trees. We see the light shining
from above--the sun to serve the day, the moon and the stars to give cheer in
the night; and we see by all these that the intervals of time are marked and
noted. We see on every side the watery elements, fruitful with fishes, beasts,
and birds--and we notice that the density of the atmosphere which supports the
flights of birds is increased by the evaporation of the waters. We see the face
of the earth, replete with earthly creatures; and man, created in thy image and
likeness, in the very image and likeness of thee--that is, having the power of
reason and understanding--by virtue of which he has been set over all
irrational creatures. And just as there is in his soul one element which
controls by its power of reflection and another which has been made subject so
that it should obey, so also, physically, the woman was made for the man; for,
although she had a like nature of rational intelligence in the mind, still in
the sex of her body she should be similarly subject to the sex of her husband,
as the appetite of action is subjected to the deliberation of the mind in order
to conceive the rules of right action. These things we see, and each of them is
good; and the whole is very good!
48. Let thy works praise thee, that
we may love thee; and let us love thee that thy works may praise thee--those
works which have a beginning and an end in time--a rising and a setting, a
growth and a decay, a form and a privation. Thus, they have their successions
of morning and evening, partly hidden, partly plain. For they were made from
nothing by thee, and not from thyself, and not from any matter that is not
thine, or that was created beforehand. They were created from concreated
matter--that is, matter that was created by thee at the same time that thou
didst form its formlessness, without any interval of time. Yet, since the
matter of heaven and earth is one thing and the form of heaven and earth is
another thing, thou didst create matter out of absolutely nothing (de omnino
nihilo), but the form of the world thou didst form from formless matter (de
informi materia). But both were done at the same time, so that form
followed matter with no delaying interval.
49. We have also explored the
question of what thou didst desire to figure forth, both in the creation and in
the description of things in this particular order. And we have seen that things
taken separately are good, and all things taken together are very good, both in
heaven and earth. And we have seen that this was wrought through thy Word, thy
only Son, the head and the body of the Church, and it signifies thy
predestination before all times, without morning and evening. But when, in
time, thou didst begin to unfold the things destined before time, so that thou
mightest make hidden things manifest and mightest reorder our disorders--since
our sins were over us and we had sunk into profound darkness away from thee,
and thy good Spirit was moving over us to help us in due season--thou didst
justify the ungodly and also didst divide them from the wicked; and thou madest
the authority of thy Book a firmament between those above who would be amenable
to thee and those beneath who would be subject to them. And thou didst gather
the society of unbelievers[652]
into a conspiracy, in order that the zeal of the faithful might become manifest
and that they might bring forth works of mercy unto thee, giving their earthly
riches to the poor to obtain heavenly riches. Then thou didst kindle the lights
in the firmament, which are thy holy ones, who have the Word of Life and who
shine with an exalted authority, warranted to them by their spiritual gifts.
And then, for the instruction of the unbelieving nations, thou didst out of
physical matter produce the mysteries and the visible miracles and the sounds
of words in harmony with the firmament of thy Book, through which the faithful
should be blessed. After this thou didst form "the living soul" of
the faithful, through the ordering of their passions by the strength of
continence. And then thou didst renew, after thy image and likeness, the mind
which is faithful to thee alone, which needs to imitate no human authority.
Thus, thou didst subordinate rational action to the higher excellence of
intelligence, as the woman is subordinate to the man. Finally, in all thy ministries
which were needed to perfect the faithful in this life, thou didst will that
these same faithful ones should themselves bring forth good things, profitable
for their temporal use and fruitful for the life to come. We see all these
things, and they are very good, because thou seest them thus in us--thou who
hast given us thy Spirit, by which we may see them so and love thee in them.
50. O Lord God, grant us thy
peace--for thou hast given us all things. Grant us the peace of quietness, the
peace of the Sabbath, the peace without an evening. All this most beautiful
array of things, all so very good, will pass away when all their courses are
finished--for in them there is both morning and evening.
51. But the seventh day is without
an evening, and it has no setting, for thou hast sanctified it with an
everlasting duration. After all thy works of creation, which were very good,
thou didst rest on the seventh day, although thou hadst created them all in
unbroken rest--and this so that the voice of thy Book might speak to us with
the prior assurance that after our works--and they also are very good because
thou hast given them to us--we may find our rest in thee in the Sabbath of life
eternal.[653]
52. For then also thou shalt so
rest in us as now thou workest in us; and, thus, that will be thy rest through
us, as these are thy works through us. But thou, O Lord, workest evermore and
art always at rest. Thou seest not in time, thou movest not in time, thou
restest not in time. And yet thou makest all those things which are seen in
time--indeed, the very times themselves--and everything that proceeds in and
from time.
53. We can see all those things
which thou hast made because they are--but they are because thou seest them.[654]
And we see with our eyes that they are, and we see with our minds that they are
good. But thou sawest them as made when thou sawest that they would be made.
And now, in this present time, we
have been moved to do well, now that our heart has been quickened by thy
Spirit; but in the former time, having forsaken thee, we were moved to do evil.[655]
But thou, O the one good God, hast never ceased to do good! And we have
accomplished certain good works by thy good gifts, and even though they are not
eternal, still we hope, after these things here, to find our rest in thy great
sanctification. But thou art the Good, and needest no rest, and art always at
rest, because thou thyself art thy own rest.
What man will teach men to
understand this? And what angel will teach the angels? Or what angels will
teach men? We must ask it of thee; we must seek it in thee; we must knock for
it at thy door. Only thus shall we receive; only thus shall we find; only thus
shall thy door be opened.[656]
[1]He had no models before him, for such earlier writings as
the Meditations of Marcus Aurelius and the autobiographical sections in
Hilary of Poitiers and Cyprian of Carthage have only to be compared with the Confessions
to see how different they are.
This document is from the Christian Classics Ethereal Library |