 Book X. CHAPTER XXI. There is another evil of the day which I would were sufficient for it. For by eating and drinking we repair the daily decays of our body until thou destroy both body and meat, when thou shalt slay my emptiness with a wonderful fullness, and clothe this incorruptible with an eternal incorruption. But now the necessity is sweetened to me, against which sweetness I fight, that I be not taken captive, and carry on a daily war by fastings, often bringing my body into subjection, and my pains are removed by pleasure. For hunger and thirst are in a manner pains, they burn and kill like a fever, unless the medicine of nourishments come to our aid. Which since it is at hand through the consolations of thy gifts, with which the land and water and air serve our weakness, our calamity is termed gratification. This hast thou taught me, that I should set myself to take food as physic, but while I am passing from the discomfort of emptiness into the content of replenishing, in the very passage the snare of concupiscence besets me. For that passing is pleasure, nor is there any other way to pass thither, whether we needs must pass. And health being the cause of eating and drinking, there joineth itself as an attendant, a dangerous pleasure, which mostly endeavors to go before it, so that I may for her sake do what I say I do, or wish to do, for health's sake. Nor have each the same measure, for what is enough for health is too little for pleasure, and oft it is uncertain whether it be the necessary care of the body which is yet asking for sustenance, or whether of elliptuous deceivableness of greediness is proffering its services. In this uncertainty the unhappy soul rejoiceth, and therein prepares an excuse to shield itself, glad that it appeareth not what sufficeseth for the moderation of health, that under the cloak of health it may disguise the matter of gratification. These temptations I daily endeavor to resist, and I call upon thy right hand, and to thee do I refer my perplexities, because I have as yet no settled counsel herein. I hear the voice of my God commanding, let not your hearts be overcharged with surfiting and drunkenness. Drunkenness is far from me, thou wilt have mercy, that it come not near me, but full feeding sometimes creepeth upon thy servant, thou wilt have mercy, that it may be far from me, for no one can be continent unless thou give it. Many things thou giveest us, praying for them, and what goodsoever we have received before we prayed, from thee we received it, yea to the end we might afterwards know this, did we before receive it. Drunkard was I never, but drunkards have I known made sober by thee. From thee then it was, that they who never were such should not be so, as from thee it was, that they who have been should not ever so be, and from thee it was, that both might know from whom it was. I heard another voice of thine, go not after thy lusts, and from thy pleasure turn away. Yea, by thy favour have I heard that which I have much loved. Neither if we eat shall we be abound, neither if we eat shall we lack. Which is to say, neither shall the one make me plenteous nor the other miserable. I heard also another, for which I have learned in whatever state I am therefore to be content. I know how to abound and how to suffer need. I can do all things through Christ that strengtheneth me. Behold the soldier of the heavenly camp, not the dust which we are. But remember, Lord, that we are dust, and that of dust thou hast made man, and he was lost and is found. Nor could he of himself do this, because he whom I so loved, saying this through the in-breathing of thy inspiration, was of the same dust. I can do all things, saith he, through him that strengtheneth me. Strengthen me, that I can. Give with thou enjoinest, and enjoin with thou wilt. He confesses to have received, and when he glorieth in the Lord he glorieth. Another have I heard begging that he might receive. Take from me, saith he, the desires of the belly. Whence it appeareth, O my holy God, that thou givest, when that is done which thou commandest to be done? Thou hast taught me, good Father, that to the pure all things are pure, but that it is evil unto the man that eateth with offence, and that every creature of thine is good, and nothing to be refused which is received with thanksgiving, and that meet commandeth us not to God, and that no man should judge us in meat or drink, and that he which eateth let him not despise him that eateth not, and let not him that eateth not judge him that eateth. These things have I learned, thanks be to thee, praise to thee, my God, my master, knocking at my ears, enlightening my heart. Deliver me out of all temptation. I fear not uncleanness of meat, but the uncleanness of lusting. I know that Noah was permitted to eat all kinds of flesh that was good for food, that Elijah was fed with flesh, that John, endued with an amourable abstinence, was not polluted by feeding on living creatures locus. I know also that Esau was deceived by lusting for lentils, that David blamed himself for desiring a draft of water, and that our king was tempted, not concerning flesh, but bread, and therefore the people in the wilderness also deserved to be reproved, not for desiring flesh, but because in their desire for food they murmured against the Lord. Place then amid these temptations I strive daily against concupiscence in eating and drinking, for it is not of such nature that I can settle on cutting it off, once for all, and never touching it afterward, as I could of concubinage. The bridle of the throat, then, is to be held atempered between slackness and stiffness. And who is he, O Lord, who is not some which transported beyond the limits of necessity? Whoever he is, he is a great one. Let him make thy name great. But I am not such, for I am a sinful man. Yet do I too magnify thy name, and he maketh intercession to thee, for my sins, who hath overcome the world, numbering me among the weak members of his body, because thine eyes hath seen that of him which is imperfect, and in thy book shall all be written. CHAPTER 32 With all the allurements and smells I am not much concerned, when absent I do not miss them, when present I do not refuse them, yet ever ready to be without them. So I seem to myself, perchance I am deceived. For that also is mournful darkness whereby my abilities within me are hidden from me, so that my mind making inquiry into herself by her own powers ventures not readily to believe herself, because even what is in it is mostly hidden unless experience reveal it. And no one ought to be secure in that life the whole whereof is called a trial, that he who hath been capable of worse to be made better may not likewise of better be made worse. Our only hope, our confidence, only assured promise is thy mercy. CHAPTER 33 The delights of the ear had more firmly entangled and subdued me, but thou didst loosen and free me. Now, in those melodies which thy words breathe soul into, when sung with a sweet and attuned voice, I do a little repose, yet not so as to be held thereby, but that I can disengage myself when I will. But with the words which are their life and whereby they find admission into me, themselves seek in my affections a place of some estimation, and I can scarcely assign them one suitable, for at one time I seem to myself to give them more honour than is seemly, feeling our minds to be more holily and fervently raised unto a flame of devotion, by the holy words themselves when thus sung, them when not. And that the several affections of our spirit, by sweet variety, have their own proper measures in the voice and singing, by some hidden correspondence wherewith they are stirred up. But this contentment of the flesh, to which the soul must not be given over to be enumerated, doth oft beguile me, the sun's not so waiting upon reason as patiently to follow her. But having been admitted merely for her sake, it strives even to run before her and lead her. Thus in these things I unawares sin, but afterwards I'm aware of it. At other times, shunning over anxiously this very deception, I err in too great strictness, and sometimes to that degree, as to wish the whole melody, of sweet music, which is used to David Salter, banished from my ears, and the church's too. And that mode seems to me safer, which I remember to have been often told me, of Anathasias, bishop of Alexandria, who made the reader of the psalm utter it with so slight inflection of voice that it was near speaking and singing. Yet again when I remember the tears I shed at the psalmody of thy church in the beginning of my recovered faith, and how at this time I am moved not with the singing, but with the things sung, when they are sung with a clear voice and modulation most suitable, I acknowledge the great use of this institution. Thus I fluctuate between peril of pleasure and approved wholesomeness, incline the rather, though not as pronouncing an irrevocable opinion, to prove of the usage of singing in the church, so that by the delight of the ears the weaker minds may rise to the feeling of devotion. Yet when it befalls me to be more moved with a voice than the words sung, I confess to have sinned penally and then had rather not hear music. See now my state, weep with me and weep for me. Ye who so regulate your feelings within, as that good action ensues. For you who do not act, these things touch not you. But thou, O Lord my God, harken, behold and see, and have mercy and heal me, thou, in whose presence I have become a problem to myself, and that is my infirmity. CHAPTER 34 There remains the pleasure of these eyes of my flesh, on which to make my confessions in the hearing of the ears of thy temple, those brotherly and devout ears, and so to conclude the temptations of the lust of the flesh which yet assail me, groaning earnestly and desiring to be clothed upon with my house from heaven. The eyes love fair and varied forms, and bright and soft colors. Let not these occupy my soul, let God rather occupy it, who made these things very good indeed, yet is he my good and not they. And these affect me, waking the whole day, nor is any rest given me from them, as there is from musical, sometimes in silence, from all voices. For this queen of colors, the light, bathing all which we behold, wherever I am through the day, gliding by me in varied forms, soothes me when engaged on other things and not observing it, and so strongly doth it entwine itself that if it be suddenly withdrawn, it is with longing sought for, and if absent long, sadden at the mind. O thou light which Tobias saw, when these eyes closed, he taught his son the way of life, and himself went before with the feet of charity never swerving. Or which Isaac saw, when his fleshly eyes being heavy and closed by old age, it was vouchsafed him, not knowingly to bless his sons, but by blessing to know them. Or when Jacob saw, when he also, blind through great age, with illumined heart, in the persons of his sons shed light on the different races of the future people, in them fore signified, and laid his hands mystically crossed upon his grandchildren by Joseph, not as their father by his outward eye corrected them, but as himself inwardly discerned. This is the light, it is one, and all are one, who see and love it. But that corporeal light whereof I spake, it seasoneth the life of this world for her blind lovers with an enticing and dangerous sweetness. But they who know how to praise thee for it, O all-creating Lord, take it up in thy hymns, and are not taken up with it in their sleep. Such would I be. These seductions of the eyes I resist, lest my feet, where with I walk upon thy way, be ensnared. And I lift up mine invisible eyes to thee, that thou wits pluck my feet out of the snare. Thou dost ever in a non pluck them out, for they are ensnared. Thou ceases not to pluck them out, while I often entangle myself in the snares on all sides laid, because thou that keepest Israel shall neither slumber nor sleep. What innumerable toys made by diverse arts and manufacturers, in our apparel, shoes, utensils, and all sorts of works, in pictures also and diverse images, and these far exceeding all necessary and moderate use, and all pious meaning, have men added to tempt their own eyes with all, outwardly following what themselves make, inwardly forsaking hymn by whom themselves were made, and destroying that which themselves had been made. But I, my God, am my glory, do hence also sing a hymn to thee, and do consecrate praise to hymn who consecrateeth me, because those beautiful patterns which through men's souls are conveyed into their cunning hands, come from that beauty which is above our souls, which my soul day and night scieth after. But the framers and followers of the outward beauties derive thence the rule of judging of them, but not of using them. And he is there, though they perceive him not, so that they might not wander, but keep their strength for thee, and not scatter to broad upon pleasurable weariness. And I, though I speak and see this, entangle my steps with these outward beauties, but thou pluckest me out, O Lord, thou pluckest me out, because thy loving kindness is before my eyes. For I am taken miserably, and thou pluckest me out mercifully, sometimes not perceiving it, when I had but lightly lighted upon them, otherwise with pain, because I had stuck fast in them. CHAPTER 35 To this is added another form of temptation more manifoldly dangerous. For besides that concupiscence of the flesh which consistseth in the delight of all senses and pleasures, wherein its slaves, who go far from thee, waste and perish, the soul hath, through the same senses of the body, a certain vain and curious desire, veiled under the title of knowledge and learning, not of delighting in the flesh, but of making experiments through the flesh. The seat whereof, being in the appetite of knowledge, in sight, being the sense chiefly used for tainting knowledge, it is in divine language called the lust of the eyes. For, to see, belongeth properly to the eyes, yet we use this word of the other senses also when we employ them in seeking knowledge. For we do not say, hark how it flashes, or smell how it glows, or taste how it shines, or feel how it gleams. For all these are said to be seen. And yet we say not only, see how it shineth, which the eyes alone can perceive, but also see how it soundeth, and see how it smelleth, see how it tasteeth, see how hard it is. And so the general experience of the senses, as was said, is called the lust of the eyes, because the office of seeing wherein the eyes hold the prerogative the other senses by way of similitude take to themselves when they make search after any knowledge. But by this may more evidently be discerned wherein pleasure and wearing curiosity is the object of the senses. For pleasure seeketh objects beautiful, melodious, fragrant, savory, soft, but curiosity for trial's sake, the contrary as well, not for the sake of suffering annoyance, but out of the lust of making trial and knowing them. For what pleasure hath it to see in a mangled carcass, what will make you shudder? And yet if it be lying near they flock thither to be made sad and to turn pale. Even in sleep they are afraid to see it, as if when awake any one forced them to see it, or any report of its beauty drew them thither. Thus also in the other senses which it were long to go through. From this disease of curiosity are all those strange sights exhibited in the theatre. Hence men go on to search out the hidden powers of nature, which is besides our end. Which to know profits not, and wherein men desire nothing but to know. Hence also, if with that same end of perverted knowledge magical arts be inquired by. Hence also in religion itself is God tempted when signs and wonders are demanded of him, not desired for any good end, but merely to make trial of. In this so vast wilderness full of snares and dangers behold many of them I have cut off and thrust out of my heart as thou hast given me, O God of my salvation. And yet when dare I say, sent so many things of this kind buzz on all sides about our daily life, when dare I say that nothing of this sort engages my attention or causes in me any idle interest. True, the theatres do not now carry me away, nor care I to know the courses of the stars, nor did my soul ever consult ghosts departed. All sacrilegious mysteries I detest. From thee, O Lord my God, to whom I owe humble and single-hearted service, by what artifices and suggestions doth the enemy deal with me to desire some sign. But I beseech thee by our king, and by our pure and holy country, Jerusalem, that as any consenting there too is far from me, so may it be even further and further. But when I pray to thee for the salvation of any, my end and intention is far different. Thou givest and wilt give me to follow thee willingly, doing what thou wilt. Not withstanding, in how many most petty and contemptible things is our curiosity daily tempted, and how often we give way who can recount. How often do we begin, as if we were tolerating people telling vain stories lest we offend the weak, then by degrees we take interest therein. I go not now to the circus to see a dog coursing a hair, but in the field if passing that coursing per venture will distract me even from some weighty thought and draw me after it. Not that I turn aside the body of my beast, but yet still inclined my mind thither. And unless thou, having made me see my infirmity, did speedily admonish me, either through the sight itself, by some contemplation to rise towards thee, or altogether to despise and pass it by, I dully stand fixed therein. What, when sitting at home a lizard catching flies, or spider entangling them rushing into her nets, often times takes my attention. Is the thing different because they are but small creatures? I go on from them to praise thee the wonderful creator and orderer of all, but this does not first draw my attention. It is one thing to rise quickly, another not to fall. And of such things is my life full, and my one hope is thy wonderful great mercy. For when our heart becomes the receptacle of such things, and is overcharged with throngs of this abundant vanity, then are our prayers also thereby often interrupted and distracted, and whilst in thy presence we direct the voice of our heart to thine ears, this so great concern is broken off by the rushing in of I know not what idle thoughts. Shall we then account this also among things of slight concernment? Or shall Oach bring us back to hope, save thy complete mercy, since thou hast begun to change us? CHAPTER 36 And thou knowest how far thou hast already changed me, who first healed'st me of the lust of vindicating myself, so that thou might forgive all the rest of my iniquities, and heal all my infirmities, and redeem my life from corruption, and crown me with mercy and pity, and satisfy my desire with good things. Who did'st curb my pride with thy fear, and tame my neck to thy yoke? And now I bear it, and it is light unto me, because so hast thou promised, and hast made it, and verily so it was, and I knew it not, when I feared to take it. But, O Lord, thou alone, Lord, without pride, because thou art the only true Lord, who hast no Lord, hath this third kind of temptation also ceased from me, or can it cease through this whole life? To wish, namely, to be feared and loved of men, for no other end but that we may have a joy therein which is no joy, a miserable life this, and a foul boastfulness. Hence especially it comes that men do neither purely love nor fear thee, and therefore thus thou resist the proud, and give grace to the humble. Yea, thou thunderous down upon the ambitions of the world, and the foundations of the mountains tremble. Because now certain offices of human society make it necessary to be loved and feared of men, the adversary of our true blessedness layeth hard at us, everywhere spreading his snares of, well done, well done. That greedily catching at them we may be taken unawares and sever our joy from thy truth, and set it in the deceivingness of man, and be pleased at being loved and feared, not for thy sake, but in thy stead. And thus having been made like him, we may have them for his own, not in the bands of charity, but out of the bonds of punishment, who propose to set his throne in the north that dark and chilled they might serve him, pervertedly and crickedly imitating thee. But we, O Lord, behold we are thy little flock. Possess us as thine, stretch thy wings over us, and let us fly under them. Be thou our glory, let us be loved for thee, and thy word feared in us. Who would be praised of men when thou blamest, will not be defended of men when thou judgest, nor delivered when thou condemnest? But when, not the sinner is praised in the desires of his soul, nor he blessed, who doth ungodly, but a man is praised for some gift which thou hast given him, and he rejoices more at the praise for himself, than that he hath the gift for which he is praised, he is also praised, while thou dispraiseth. And better is he who praised than he who is praised, for the one took pleasure in the gift of God in man, the other was better pleased with the gift of man than of God. Chapter 37 By these temptations we are assailed daily, O Lord, without ceasing we are assailed. Our daily furnace is the tongue of men, and in this way also thou commandest us continents. Give what thou enjoinest, and enjoin what thou wilt. Thou knowest on this matter the groans of my heart, and the floods of my eyes. For I cannot learn how far I am more cleansed from this plague, and I much fear my secret sins, which thine eyes know, mine do not. For in other kinds of temptations I have some sort of means of examining myself, in this scarcely any. For in refraining my mind from the pleasures of the flesh and idle curiosity I see how much I have attained to when I do without them, forgoing or not having them. For then I ask myself how much more or less troublesome it is to me not to have them. Then riches which are desired that they may serve to some one or two, or all of the three, concupiscences, if the soul cannot discern whether when it hath them it despise it them, they may be cast aside, so that it may prove itself. But to be without praise, and therein say our powers, we must live ill. Yea, so abundantly and atrociously that no one should know without detesting us. What greater madness can be said or thought of? But if praise useeth and ought to accompany a good life and good works, we ought as little to forgo its company as good life itself. Yet I know not whether I can well or ill be without anything, unless it be absent. What then do I confess unto thee in this kind of temptation, O Lord? What, but that I am delighted with praise, but with truth itself more than with praise? For it were proposed to me, whether I would, being frenzied in air on all things, be praised by all men, or being consistent and settled in the truth be blamed by all, I see which I should choose. Yet feign would I that the approbation of another should not even increase my joy for any good in me. Yet I own, it doth increase it, and not only so, but to praise both diminish it. And when I am troubled at this my misery, an excuse occurs to me, which of what value it is. Thou, God, knowest, for it leaves me uncertain. For since thou hast commanded us not to continency alone, that is, from what things to refrain our love, but righteousness also, that is, we're into bestow it, and hast willed us to love not thee only, but our neighbor also. Often, when pleased with intelligent praise, I seem to myself to be pleased with the proficiency, or towardliness, of my neighbor, or to be grieved for evil in him, when I hear him dispraise either what he understands not, or is good. For sometimes I am grieved at my own praise, either when those things be praised in me, in which I mislike myself, or even lesser in slight goods are more esteemed than they ought. But again, how know I, whether I am therefore thus affected, because I would not have him who praises me differ from me about myself? Not as being influenced by concern for him, but because those some good things which please me in myself please me more when they please another also. For somehow I am not praised when my judgment of myself is not praised, for as much as either those things are praised which displease me, or those more which please me less. Am I then doubtful of myself in this matter? Behold, in thee, O truth, I see, that I ought not to be moved at my own praises, for my own sake, but for the good of my neighbor. And whether it be so with me I know not, for herein I know less of myself than of thee. I beseech now, O my God, discover to me myself also, that I may confess unto my brethren, who are to pray for me, wherein I find myself maimed. Let me examine myself again more diligently. If in my praise I am moved with the good of my neighbor, why am I less moved if another be unjustly dispraised than if it be myself? Why am I more stung by reproach cast upon myself, than at that cast upon another with the same injustice before me? No, I not this also. Or is it at last that I deceive myself, and do not the truth before thee in my heart and tongue? This madness put far from me, O Lord, lest my own mouth be to me the sinner's oil to make fat my head. I am poor and needy, yet best, while hidden in groanings, I displease myself, and seek thy mercy, until what is lacking in my defective state be renewed and perfected, onto that peace which the eye of the proud knoweth not. Ye the word which cometh out of the mouth, and deeds known to men, bring with them a most dangerous temptation through the love of praise which, to establish a certain excellency of our own, solicits and collects men's suffrages. It tempts, even when it is reproved by myself in myself, on the very ground that it is reproved, and often glories more vainly of the very contempt of vain glory, and so it is no longer contempt of vain glory, whereof it glories, for it doth not contemn when it glorifyeth. Within also, within is another evil arising out of a like temptation, whereby men become vain, pleasing themselves in themselves, though they please not, or displease, or care not to please others. But pleasing themselves they much displease thee, not only taking pleasure in things not good, as if good, but in thy good things, as though their own, or even if as thine, yet as though for their own merits, or even if as though from thy grace, yet not with brotherly rejoicing, but envying that grace to others. In all these, and the like perils and travails, thou seeest the trembling of my heart, and I rather feel my wounds to be cured by thee, than not inflicted by me. Where hast thou not walked with me, O truth, teaching me what to beware, and what to desire, when I referred to thee that I could discover here below, and consulted thee? With my outward senses, as I might, I surveyed the world, and surveyed the life which my body hath from me, and these my senses. Thence entered I the recesses of my memory, those manifold and spacious chambers, wonderfully furnished with innumerable stores, and I considered instead a guest, being able to discern nothing of these things without thee, and finding none of them to be thee. Nor was I myself who found out these things, who went over them all, and laboured to distinguish and value everything according to its dignity, taking some things upon the report of my senses, questioning about others which I felt to be mingled with myself, numbering and distinguishing the reporters themselves, and in the large treasure-house of my memory revolving some things, storing up others, drawing out others. Nor yet was I myself when I did this, i.e., that my power whereby I did it, neither was it thou, for thou art the abiding light, which I consulted concerning all these, whether they were, what they were, and how to be valued. And I heard thee directing and commanding me, and this I often do, this delights me, and as far as I may be freed from necessary duties until this pleasure have I recourse. Nor in all these which I run over consulting thee, can I find any safe place for my soul, but in thee, whether my scattered members may be gathered and nothing of me depart from thee. And sometimes thou admitst me into an affection, very unusual, in my inmost soul, rising to a strange sweetness, which, if it were perfected in me, I know not what in it would not belong to the life to come. But through my miserable encumbrances I sink down again into these lower things, and am swept back by former custom, and am held and greatly weep, but am greatly held. So much doth the burden of a bad custom weigh us down. Here I can stay, but would not. There I would, but cannot. Both ways miserable. CHAPTER 41 Thus have I considered the sicknesses of my sins in that threefold concupiscence, and have called thy right hand to my help. For with a wounded heart have I beheld thy brightness, and stricken back I said, who can attain thither? I am cast away from the sight of thine eyes. Thou art the truth who presided over all, but I through my covetousness would not indeed forego thee, but would with thee possess a lie, as no man in such wise speak falsely as himself to be ignorant of the truth. So then I lost thee, because thou vouchsafe is not to be possessed with a lie. CHAPTER 42 Whom could I find to reconcile me to thee? Was I to have recourse to angels? By what prayers? By what sacraments? Many endeavoring to return unto thee, and of themselves unable, have, as I hear, tried this, and fallen into the desire of curious visions, and been accounted worthy to be deluded. For they, being high-minded, sought thee by the pride of learning, swelling out, rather, than smiting upon their breasts, and so by the agreement of their heart drew unto themselves the princes of the air, the fellow conspirators of their pride, by whom, through magical influences, they were deceived, seeking a mediator, by whom they might be purged, and there was none. For the devil it was, transforming himself into an angel of light, and at much enticed proud flesh, that he had no body of flesh, for they were mortal and sinners, but thou, Lord, to whom they proudly sought to be reconciled, art immortal and without sin. But a mediator between God and man must have something like to God, something like to men, lest being in both like man he should be far from God, or if in both like God, too far from man, and so not be a mediator. That deceitful mediator, then, by whom, in thy secret judgments, pride deserved to be deluded, hath one thing in common with man, that is sin, another he would seem to have in common with God, and not being clothed with the mortality of flesh, would vaunt himself to be immortal. But since the wages of sin is death, this hath he in common with men, whereby with them he should be condemned to death. CHAPTER 43 But the true mediator, whom in thy secret mercy thou hath showed to the humble, and senteth, that by his example also they might learn that same humility, that mediator between God and man, the man Christ Jesus, appeared betwixt mortal sinners and the immortal just one, mortal with men, just with God, that because the wages of righteousness is life and peace, he might, by a righteousness conjoined with God, make void that death of sinners, now made righteous, which he willed to have in common with them. Hence he was showed forth to holy men of old, that so they, through faith in his passion to come, as we, through faith of it past, might be saved. For as man he was a mediator, but as the word, not in the middle between God and man, because equal to God, and God with God, and together one God. CHAPTER 45 How hath thou loved us, good Father, who spared us not thine own Son, but deliverst him up for us ungodly? How hath thou loved us, for whom, he that thought it no robbery to be equal with thee, was made subject even to the death of the cross? He alone free among the dead, having power to lay down his life and power to take it again. For us to thee both victor and victim, and therefore victor, because the victim. For us to thee priest and sacrifice, and therefore priest, because the sacrifice, making us to thee of servants, sons, being born of thee, and serving us. Well, then, is my hope strong in him, that thou wilt heal all my infirmities, by him who sitteth at thy right hand maketh intercession for us, else should I despair. For many and greater my infirmities, many they are and great, but thy medicine is my tear. We might imagine that thy word was far from any union with man, and despair of ourselves, unless he had been made flesh and dwelt among us. Afrighted with my sins and the burden of my misery, I had cast in my heart, and had purposed to flee to the wilderness. But thou verbatest me, and strengthenest me, saying, therefore Christ died for all, that they which live may now no longer live unto themselves, but unto him that died for them. See, Lord, I cast my care upon thee, that I may live, and consider wondrous things out of thy law. Thou knowest my unskillfulness and my infirmities. Teach me and heal me. He, thine own son, in whom are hid all the treasures of wisdom and knowledge, hath redeemed me with his blood. Let not the proud speak evil of me, because I meditate on my ransom and eat and drink and communicate it, and poor, desired to be satisfied from him amongst those that eat and are satisfied, and they shall praise the Lord who seek him. 11. Augustine breaks off the history of the mode whereby God led him to holy orders in order to confess God's mercies in opening to him the scripture. Moses is not to be understood but in Christ, not even the first words, in the beginning God created the heaven and the earth. Answered to Cavaliers who asked, what did God before he created the heaven and the earth, and whence willed he at length to make them, whereas he did not make them before? Inquiry into the nature of time. Lord, since eternity is thine, art thou ignorant of what I say to thee, or dost thou see in time what passeth in time? Why then do I lay in order before thee so many relations? Not of a truth that thou mightest learn them through me, but to stir up mine own and my reader's devotions towards thee, that we may all say, great is the Lord, and greatly to be praised. I have said already, and again will say, for love of thy love do I this. For we pray also, and yet truth has said, your father knoweth what you have need of before you ask. It is then our affections which we will lay open unto thee, confessing our own miseries and thy mercies upon us, that thou mayest free us wholly since thou hast begun, that we may cease to be wretched in ourselves and be blessed in thee, seeing thou hast called us to become poor in spirit and meek and mourners and hungering and a thirst after righteousness and merciful and pure in heart and peacemakers. See, I have told thee many things, as I could and as I would, because thou first wouldest that I should confess unto thee, my Lord God. For thou art good, for thy mercy endureth forever. But how shall I suffice with the tongue of my pen to utter all thy exhortations and all thy terrors and comforts and guidances whereby thou broadest me to preach thy word and dispense thy sacrament to thy people? And if I suffice to utter them in order, the drops of time are precious with me, and long have I burned to meditate in thy law and therein to confess to thee my skill and unskillfulness the daybreak of thy enlightening and the remnants of my darkness until infirmity be swallowed up by strength? And I would not have ought besides steal away those hours which I find free from the necessities of refreshing my body and the powers of my mind and of the service which we owe to men, or which, though we owe not, yet we pay. O Lord my God, give ear unto my prayer and let thy mercy harken unto my desire, because it is anxious not for myself alone, but would serve brotherly charity, and thou seeest my heart, that so it is. I would sacrifice to thee the service of my thought and tongue. Do thou give me what I may offer thee? For I am poor and needy, thou rich to all that call upon thee. Who inaccessible to care, carest for us? Circumcise from all rashness and all lying, both my inward and outward lips, that thy scriptures be my pure delights. Let me not be deceived in them nor deceive out of them. Lord, harken and pity, O Lord my God, light of the blind and strength of the weak, yea also light of those that see and strength of the strong. Harken unto my soul and hear it crying out of the depths, for if thine ears be not with us in the depths also, wither shall we go, wither cry. The day is thine, the night is thine, at thy back the moments flee by. Grant there of a space for our meditations in the hidden things of thy law, and close it not against us who knock. For not in vain wouldest thou have the darksome secrets of so many pages written, nor are those for us without their hearts which retire therein and range and walk, feed, lie down, and ruminate. Perfect me, O Lord, and reveal them unto me. Behold, thy voice is my joy, thy voice exceedeth the abundance of pleasures. Give what I love, for I do love, and this thou hast given, forsake not thy own gifts, nor despise thy green herb that thirsteth. Let me confess unto thee whatsoever I shall find in thy books, and hear the voice of praise, and drink in thee, and meditate on the wonderful things out of thy law, even from the beginning wherein thou madeest the heaven and the earth, unto the everlasting reigning of thy holy city with thee. Lord, have mercy upon me, and hear my desire, for it is not, I deem, of the earth, not of gold and silver and precious stones, or gorgeous apparel, or honors and offices, or the pleasures of the flesh, or necessaries for the body and for this life of our pilgrimage, all which shall be added unto those that seek thy kingdom and thy righteousness. Behold, O Lord, my God, wherein is my desire? The wicked have told me of delights, but not such as thy law, O Lord. Behold, wherein is my desire? Behold, Father, behold, and see and approve, and be it pleasing in the sight of thy mercy that I may find grace before thee, that the inward parts of thy words be opened to me knocking. I beseech by our Lord Jesus Christ, thy Son, the man of thy right hand, the Son of man, whom thou hast established for thyself as thy mediator and ours, through whom thou soughtest us, not seeking thee, but soughtest us, that we might seek thee. Thy word, through whom thou madeest all things, and among them, me also, thy only begotten, through whom thou callest to adoption the believing people, and therein me also. I beseech thee by him, who sitteth at thy right hand, and intercedeth with thee for us, in whom are hidden all the treasures of wisdom and knowledge. These do I seek in thy books. Of him did Moses write. The sayeth himself. This sayeth the truth. CHAPTER 3 I would hear and understand how, in the beginning thou madeest the heaven and earth, Moses wrote this, wrote and departed, past hence from thee to thee. Nor is he now before me. For if he were I would hold him and ask him and beseech him by thee to open these things unto me, and would lay the ears of my body to the sounds bursting out of his mouth. And should he speak Hebrew, in vain will it strike on my senses, nor would ought of it touch my mind. But if Latin I should know what he said. But whence should I know whether he spake truth? Ye, and if I knew this also, should I know it from him? Truly within me, within, in the chamber of my thoughts, truth, neither Hebrew nor Greek nor Latin nor Barbarian, without organs of voice or tongue or sound of syllables, would say, it is truth, and I forthwith should say confidently to that man of thine, thou sayest truly. Whereas then I cannot inquire of him. Thee, thee I beseech, O truth, full of whom he spake truth. Thee, my God, I beseech, forgive my sins. And thou, who gaveest him thy servant to speak these things, give to me also to understand them. Behold the heavens and the earth are. They proclaim that they were created, for they change and vary. Whereas, whatsoever hath not been made, and yet is, hath nothing in it, which before it had not. And this it is, to change and vary. They proclaim also that they made not themselves. Therefore we are, because we have been made, and we were not, therefore, before we were, so as to make ourselves. Now the evidence of the thing is the voice of the speakers. Thou, therefore, Lord, madeest them, who art beautiful, for they are beautiful, who art good, for they are good, who art, for they are. Yet they are not beautiful, nor good, nor are they, as thou their Creator art, compared with whom they are neither beautiful, nor good, nor are. This we know, thanks be to thee. And our knowledge, compared with thy knowledge, is ignorance. CHAPTER V But how didst thou make the heaven and the earth? And what the engine of thy so mighty fabric? For it was not as a human artificer forming one body from another, according to the discretion of his mind, which can in some way invest with such a form as it seeth in itself by its inward eye. And whence should he be able to do this, unless thou hast made that mind? Would he invest with a form what already existeth, and hath a being, as clay, or stone, or wood, or gold, or the like? And whence should they be, hathst not thou appointed them? Thou madeest the artificer his body, thou the mind commanding the limbs? Thou the matter whereof he makes any thing? Thou the apprehension whereby to take in his art, and see within what he doth without? Thou the sense of his body whereby, as by an interpreter, he may from mind to matter convey that which he doth, and report to his mind what is done? That it within may consult the truth which presideth over itself, whether it be well done or no? All these praise thee, the Creator of all. But how dost thou make them? How, O God, didst thou make the heaven and earth? Verily neither in the heaven nor in the earth didst thou make heaven and earth, nor in the air or waters, seeing these also belong to the heaven and the earth, nor in the whole world didst thou make the whole world, because there was no place where to make it before it was made that it might be. Nor didst thou hold anything in thy hand whereof to make heaven and earth? For whence should itst thou have this? Which thou hast not made, thereof to make anything? For what is, but because thou art? Therefore thou spakest, and they were made, and in thy word thou madeest them. CHAPTER VI But how dits thou speak? In the way that the voice came out of the cloud saying, This is my beloved son. For that voice passed by and passed away, began and ended, the syllables sounded and passed away, the second after the first, the third after the second, and so forth in order until the last after the rest, and silence after the last. Whence it is abundantly clear and plain that the motion of a creature expressed it, itself temporal, serving thy eternal will, and these thy words created for time the outward ear reported to the intelligent soul whose inward ear lay listening to thy eternal word. But she compared these words sounding in time, with that thy eternal word in silence, and said, It is different, far different. These words are far beneath me, nor are they, because they flee and pass away. But the word of my Lord abideth above me for ever. If then in sounding and passing words thou sayest that heaven and earth should be made, and so madeest heaven and earth, there was a corporal creature before heaven and earth, by whose motions in time that voice might take his course in time. But there was not corporal before heaven and earth, or if there were, surely thou hest, without such a passing voice, created that, whereof to make this passing voice, by which to say, Let the heaven and earth be made. For whatsoever that were, whereof such a voice were made, unless by thee it were made, it could not be at all. But what word, then, dits thou speak, that a body might be made, whereby these words again might be made? Thou callest us, then, to understand the word, God, with thee, God, which is spoken eternally, and by it are all things spoken eternally. For what was spoken was not spoken successively, one thing concluded that the next might be spoken, but all things together and eternally. Else we have time and change, and not a true eternity, nor true immortality. This I know, O my God, and give thanks. I know, I confess to thee, O Lord, and with me there knows and blesses thee, whoso is not unthankful to assured truth. We know, Lord, we know, since inasmuch as anything is not which was and is which was not, so far forth it dyeth and arises. Nothing, then, of thy word doth give place or replace, because it is truly immortal and eternal, and therefore unto the word, co-eternal with thee, thou dost at once and eternally say all that thou dost say, and whatever thou sayest shall be made is made, nor dost thou make, otherwise, then, by saying, and yet are not all things made together or everlasting, which thou makest by saying. CHAPTER 8 Why, I beseech thee, O Lord, my God, I see it in a way, but how to express it I know not, unless it be, that whatsoever begins to be, and leaves off to be, begins then, and leaves off then, when in thy eternal reason it is known that it ought to begin or leave off, in which reason nothing begineth or leaveeth off. This is thy word, which is also the beginning, because also it speaketh unto us. Thus, in the gospel, he speaketh through the flesh, and this sounded outwardly in the ears of men, that it might be believed and sought inwardly, and found in the eternal verity, where the good and only teacher teacheth all his disciples. There, Lord, hear I thy voice speaking unto me, because he speaketh unto us, who teacheth us. But he that teacheth us not, though he speaketh, to us he speaketh not. Who now teacheth us but the unchangeable truth? For even when we were admonished through a changeable creature, we are but led to the unchangeable truth, where we learn truly, while we stand and hear him, and rejoice greatly because of the bridegroom's voice, restoring us to him from whom we are. And therefore the beginning, unless it abided, there should not be, when we went astray, be withered to return. But when we return from error, it is through knowing that we return, and that we may know he teacheth us, because he is the beginning, and speaking unto us. CHAPTER IX In the beginning, O God, hast thou made heaven and earth, in thy word, in thy son, in thy power, in thy wisdom, in thy truth, wondrously speaking and wondrously making. Who shall comprehend? Who declare it? What is that which gleams through me, and strikes my heart without hurting it, and thy shudder and kindle? I shudder, in as much as I am like it. I kindle, in as much as I am like it. It is wisdom. Wisdom's self which gleameth through me, severing my cloudiness which yet again mantles over me, fainting from it through the darkness which for my punishment gathers upon me. For my strength is brought down in need, so that I cannot support my blessings, till thou, Lord, who hast been gracious to all mine iniquities, shalt heal all my infirmities. For thou shalt also redeem my life from corruption, and crown me with lovingkindness and tender mercies, and shalt satisfy my desire with good things, because my youth shall be renewed like an eagles. For in hope we are saved, wherefore we, through patience, wait for thy promises. Let him that is able, hear thee inwardly discoursing out of thy oracle. I will boldly cry out, how wonderful are thy works, O Lord, in wisdom has thou made them all, and this wisdom is the beginning, and in that beginning dits thou make heaven and earth. Lo, are they not full of their old leaven, who say to us, what was God doing before he made heaven and earth? For if, say they, he were unemployed and wrought not, why does he not also henceforth and for ever, as he did here to fore? For did any new motion arise in God, and a new will to make a creature, which he had never before made, how then would that be a true eternity, where there arises a will which was not? For the will of God is not a creature, but before the creature, seeing nothing could be created unless the will of the Creator had preceded. The will of God then belongedeth to his very substance, and if ought have arisen in God's substance, which before was not, that substance cannot be truly called eternal. But if the will of God has been from eternity, that the creature should be, why was not the creature also from eternity? and compare it with the times which are never fixed, and see that it cannot be compared, and that a long time cannot become long, but out of many motions passing by, which cannot be prolonged altogether, but that in the eternal nothing passeth, but the whole is present, whereas no time is all that once present, and that all time past is driven on by time to come, and all to come followeth upon the past, and all past and to come is created, and flows out of that which is ever present. Who shall hold the heart of man, that it may stand still, and see how eternity is ever still standing, neither past nor to come, uttereth the times past and to come? Can my hand do this, or the hand of my mouth, by speech bring about a thing so great? CHAPTER 12 C. I answer him that asketh, what did God before he made heaven and earth? I answer not as one is said to have done merrily, alluding the pressure of the question, he was preparing hell, saith he, for priors into mysteries. It is one thing to answer inquiries, another to make sport of inquirers. So I answer not, for rather had I answer I know not, what I know not, than so as to raise a laugh at him who asketh deep things, and gain praise for one who answereth with false things. But I say that thou, our God, art the creator of every creature, and if by the name heaven and earth every creature be understood, I boldly say, that before God made heaven and earth he did not make anything. For if he made, what did he make but a creature? And would I knew whatsoever I desire to know to my prophet, as I know, that no creature was made before there was made any creature? CHAPTER XIII. But if any excursive brain rove over the images of four past times, the wonder that thou, the God Almighty and all creating and all supporting, maker of heaven and earth, dits for innumerable ages for bear from so great a work before thou wouldst make it, let him awake and consider, that he wonders at false conceits. For whence could innumerable ages pass by when thou madest not, thou the author and creator of all ages? Or what times should there be, which were not made by thee? Or how should they pass by if they never were? Seeing then thou art the creator of all times, if any time was before thou madest heaven and earth, why say they that thou didst forego working? For that very time didst thou make, nor could time pass by before thou madest those times? But if before heaven and earth there was no time, why is it demanded what thou then didst? For there was no then when there was no time. Nor dost thou by time precede time, else should itst thou not precede all times. But thou precedeth all things past by the sublimity of an ever present eternity, and surpasseth all future because they are future, and when they come they shall be past. But thou art the same, and thy years fail not. Thy years neither come nor go, whereas ours both come and go, that they all may come. Thy years stand together because they do stand, nor are departing thrust out by coming years, for they pass not away, but ours shall all be when they shall no more be. Thy years are one day, and thy day is not daily, but today, seeing thy today, gives not place unto tomorrow, for neither doth it replace yesterday. Thy today is eternity, therefore dits thou beget the co-eternal, to whom thou setst this day have I begotten thee. Thou hast made all things, and before all times thou art, neither in any time was time not. CHAPTER XIV At no time then hath thou not made anything, because time itself thou madest, and no times are co-eternal with thee, because thou abidest. But if they abode, they should not be times. For what is time? Who can readily and briefly explain this? Who can even in thought comprehend it, so as to utter a word about it? But what in discourse do we mention more familiarly and knowingly than time? And we understand when we speak of it. We understand also when we hear it spoken of by another. What then is time? If no one asks me, I know, if I wish to explain it to one that asketh, I know not. Yet I say boldly, that I know, that if nothing passed away, time passed were not, and if nothing were coming, a time to come were not, and if nothing were, time present were not. Those two times then, past and to come, how are they, seeing the past now is not, and that to come is not yet. But the present, should it always be present and never pass away into time past, verily it should not be time, but eternity. If time present, if it is to be time, only cometh into existence, because it passeth into time past, how can we say either this is, whose cause of being is, that it shall not be? So, namely, that we cannot truly say that time is, but because it is tending not to be. CHAPTER XV And yet we say, a long time, and a short time, still, only of time past or to come. A long time past, for example, we call a hundred years since, and a long time to come, a hundred years hence, but a short time past we call, suppose, ten days since, and a short time to come, ten days hence. But in what sense is that long or short, which is not? For the past is not now, and the future is not yet. Let us not then say, it is long, but of the past it hath been long, and of the future it will be long. Oh, my lord, my light, shall not hear also thy truth mock at man. For that past time which was long, was it long when it was now past, or when it was yet present? For then might it be long, when there was, what could be long? But when past it was no longer, wherefore neither could that be long, which was not at all. Let us not then say, time past hath been long, for we shall not find what hath been long, seeing that since it was past it is no more. But let us say, that present time was long, because when it was present it was long, for it had not yet passed away, so as not to be, and therefore was what could be long. But after it was past, that ceased also to be long, which ceased to be. Let us see then, thou soul of man, whether present time can be long, for to thee it is given to feel and to measure the length of time. What wilt thou answer me? Are a hundred years when present a long time? See first whether a hundred years can be present, for if the first of these years be now current it is present, but the other ninety and nine are to come, and therefore are not yet. But if the second year be current, one is now past, another present, the rest to come. And so if we assume any middle year of this hundred to be present, all before it are past, all after it, to come. Wherefore a hundred years cannot be present. But see at least whether that one which is now current itself is present, for if the current month be its first, the rest are to come. If the second, the first is already past, and the rest are not yet. Therefore neither is the year now current present, and if not present as a whole, then is not the year present. For twelve months are a year, of which whatever be the current month is present, the rest past or to come. Although neither is that current month present, but one day only, the rest being to come, if it be the first, past, if the last, if any of the middle, then amid past and to come. See how the present time, which alone we found could be called long, is a bridge to the length scarce of one day. But let us examine that also, because neither is one day present as a whole. For it is made up of four and twenty hours of night and day, of which the first hath the rest to come, the last hath them past, and any of the middle hath those before it past those behind it to come. Yay, that one hour passeth away in flying particles. Whatever of it hath flown away is past, whatsoever remaineth is to come. If an instant of time be conceived, which cannot be divided into the smallest particles of moments, that alone is, which may be called present, which yet flies with such speed from future to past, so as not to be lengthened out with the least to stay. For if it be it is divided into past and future, the present hath no space, where then is the time which we may call long? Is it to come? Or if we do not say it is long, because it is not yet, so as to be long, but we say it will be long? When therefore will it be? For if even then, when it is not yet to come, it shall not be long, because what can be long, as yet is not, and so it shall then be long, when from the future which as yet is not, it shall begin now to be, and have become present, that so there should exist what may be long? Then does time present cry out in the words above that it cannot be long? CHAPTER XVI And yet, Lord, we perceive intervals of time, and compare them and say some are shorter and others longer. We measure also how much longer or shorter this time is than that, and we answer this is double or treble and that, but once, or only just so much as that. But we measure times as they are passing by perceiving them, but past, which now are not, or the future which are not yet, who can measure? Unless a man shall presume to say that can be measured which is not. When then time is passing it may be perceived and measured, but when it is past it cannot because it is not. CHAPTER XVII I ask, Father, I affirm not. Oh my God, rule and guide me. Who will tell me that there are not three times, as we learned when boys and taught boys, past, present and future, but present only because those two are not? Or are they also, and when from future it becomeeth present, that that come out of some secret place, and so when retiring from present it becomeeth past? For where did they, who foretold things to come, see them, if as yet they be not? For that which is not cannot be seen, and they who relate things past could not relate them if in mind they did not discern them, and if they were not they could no way be discerned. Things then past and to come are CHAPTER XVIII Permit me, Lord, to seek further. Oh my hope, let not my purpose be confounded. For if times past and to come be, I would know where they be, which yet if I cannot, yet I know, wherever they be, they are not there as future or past, but present. For if they're also they be future, they are not yet there. If they're also they be past, they are no longer there. Wheresoever then is, whatsoever is, it is only as present. Although in past facts are related, there are drawn out of the memory, not the things themselves which are past, but words which, conceived by the images of the things they, in passing, have through the senses left as traces in the mind. Thus my childhood, which now is not, is in time past, which now is not. But now when I recall its image and tell of it, I behold it in the present, because it is still in my memory. Whether there be a like cause of foretelling things to come also, that of things which as yet are not, the images may be perceived before, already existing. I confess, oh my God, I know not. This indeed I know, that we generally think before on our future actions, and that that forethinking is present, but the action wherever we forethink is not yet, because it is to come, which when we have set upon and have begun to do what we were forethinking, then shall that action be, because then it is no longer future but present. Which way so ever then this secret for perceiving of things to come be, that only can be seen which is? But what now is, is not future but present? When then things to come are said to be seen, it is not themselves which as yet are not, that is, which are to be, but their causes per chance or signs are seen, which already are. Therefore they are not future but present, to those who now see that, from which the future, being foreconceived in the mind, is foretold, which foreconceptions again now are, and those who foretell those things to behold the conceptions present before them. Let now the numerous variety of things furnish me some example. I behold the daybreak. I foreshoe that the sun is about to rise. What I behold is present, what I foresignify, to come. Not the sun, which already is, but the sun rising, which is not yet. And yet did I not, in my mind, imagine the sun rising itself, as now while I speak of it, I could not foretell it. But neither is that daybreak which I discern in the sky, the sun rising, although it goes before it. Nor that imagination of my mind, which two are seen now present, that the other, which is to be, may be foretold. Future things, then, are not yet. And if they be not yet, they are not. And if they are not, they cannot be seen. Yet foretold they may be from things present, which are already and are seen. CHAPTER XIX Thou, then, ruler of thy creation, by what way does thou teach souls things to come? For thou didst teach thy prophets? By what way does thou, to whom nothing is to come, teach things to come, or rather of the future, does teach things present? For what is not, neither can it be taught. Too far is this way out of my ken. It is too mighty for me, I cannot attain unto it. But from thee I can, when thou shalt vouchsafe it, o sweet light of my hidden eyes. CHAPTER XXI What now is clear and plain is, that neither things to come nor past are, nor is it properly said, there be three times past, present, and to come. Yet perchance it might be properly said, there be three times, a present of things past, a present of things present, and a present of things future. For these three do exist in some sort, in the soul, but other where do I not see them? Present of things past, memory, present of things present, sight, present of things future, expectation. If thus we be permitted to speak, I see three times, and I confess there are three. Let it be said, too, there be three times, past, present, and to come, in our incorrect way. See, I object not, nor gain say, nor find fault. If what is so said, be but understood, neither what is to be, now is, nor what is past. For but few things are there, which we speak properly, most things improperly, still the things intended are understood. CHAPTER XXI I said then, even now, we measure times as they pass, in order to be able to say, this time is twice so much as that one, or this is just so much as that, and so of any other parts of time which are measurable. Wherefore, as I said, we measure times as they pass, and if any should ask me, how knowest thou, I might answer, I know that we do measure, nor can we measure things that are not, and things past and to come are not. But time present, how do we measure, seeing it has no space? It is measured while passing, but when it shall have past, it is not measured, for there will be nothing to be measured. But whence, by what way, and wither passes it while it is a measuring? Whence, but from the future? Which way, but through the present? Wither, but into the past? From that therefore, which is not yet? Through that, which hath no space? Into that, which now is not? Yet what do we measure, if not time in some space? For we do not say, single, and double, and triple, and equal, or any other like way that we speak of time, except of spaces of time. In what space, then, do we measure time passing? In the future, whence it passes through? But what is not yet? We measure not. Or in the present, by which it passes? But no space, we do not measure. Or in the past, into which it passes? But neither do we measure that, which now is not? CHAPTER XXII My soul is on fire to know this most intricate enigma. Shut it not up, O Lord my God, good Father, through Christ I beseech thee. Do not shut up these usual, yet hidden things from my desire, that it be hindered from piercing into them. But let them dawn through thy enlightening mercy, O Lord. Whom shall I inquire of concerning these things? And to whom shall I more fruitfully confess my ignorance, than to thee, to whom these my studies, so vehemently kindled toward thy scriptures, are not troublesome? Give what I love, for I do love, and this hast thou given me. Give, Father, who truly knowest to give good gifts unto thy children. Give, because I have taken upon me to know, and trouble is before me, unless thou openest it. By Christ I beseech thee, in his name, holy of holies, let no man disturb me. For I believed, and therefore do I speak. This is my hope. For this do I live, that I may contemplate the delights of the Lord. Behold, thou hast made my days old, and they pass away, and how I know not. And we talk of time and time and times and times. How long time is it since he said this? How long time since he did this? And how long time since I saw that? And this syllable hath double time to that single short syllable. These words we speak, and these we hear, and are understood, and understand. Most manifest and ordinary they are, and the self-same things again are but too deeply hidden, and the discovery of them were new. CHAPTER XXIII I heard once from a learned man, that the motions of the sun, moon, and stars constituted time, and I assented not. For why should not the motions of all bodies, rather, be times? Or if the lights of heaven should cease, and a potter's wheel run round, should there be no time by which we might measure these whirlings, and say, that either it moved with equal pauses, or if it turned sometimes slower, otherwise quicker, that some rounds were longer, other shorter? Or, while we were saying this, should we not also be speaking in time? Or should there in our words be some syllable short, others long, but because these sounded in a shorter time, these in a longer? God, grant to men to see in a small thing, notices common to things great and small. The stars and lights of heaven, are also for signs and for seasons, and for years and for days. They are, yet neither should I say, that the going round of that wooden wheel was a day, nor yet he, that it was therefore no time. I desire to know the force and nature of time, by which we measure the motions of bodies, and say, for example, this motion is twice as long as that. For I ask, seeing day denotes not the stay only of the sun upon the earth, according to which day is one thing, night another, but also its whole circuit from east to east again, according to which we say, there past so many days, the night being included when we say so many days, and the nights not reckoned apart. Seeing then a day is completed by the motion of the sun, and by his circuit from east to east again, I ask, does the motion alone make the day, or the stay in which that motion is completed, or both? For if the first be the day, then should we have a day, although the sun should finish that course in so small a space of time as one hour comes to? If the second, then should not that make a day, if between one sunrise and another, there were but so short a stay, as one hour comes to, but the sun must go four and twenty times about to complete one day. If both, then neither could that be called a day, if the sun should run his whole round in the space of one hour, nor that, if, while the sun stood still, so much time should overpass, as the sun usually makes his whole course in, from morning to morning. I will not therefore now ask what that is, which is called day, but what time is, whereby we, measuring the circuit of the sun, should say that it was finished in half the time if was want, if so be it was finished in so small a space as twelve hours, and comparing both times should call this a single time, that a double time. Even supposing the sun to run his round from east to east, sometimes in that single, sometimes in that double time. Let no man tell me that the motions of the heavenly bodies constitute times, because when at the prayer of one the sun had stood still, till he could achieve his victorious battle, the sun stood still, but time went on. For in its allotted space of time was that battle waged and ended. I perceive time then to be a certain extension, but do I perceive it, or seem to perceive it? Thou, light and truth, wilt show me. CHAPTER XXIV Dost thou bid me assent, if any define time to be motion of a body? Thou dost not bid me, for that no body is moved, but in time I hear, this thou sayest, but that the motion of a body is time I hear not, thou sayest it not. For when a body is moved, I by time measure how long it moveth, from the time it began to move until it left off, and if I did not see whence it began, and it continued to move so that I see not when it ends, I cannot measure safe perchance from the time I began until I cease to see. And if I look long, I can only pronounce it to be a long time, but not how long, because when we say how long, we do it by comparison, as this is as long as that, or this is twice so long as that, or the like. But when we can mark the distances of the places whence and wither goeth the body moved, or his parts, if it moved as in a lathe, then can we say precisely on how much time the motion of that body or his part, from this place unto that, was finished? Seeing therefore the motion of a body is one thing, that by which we measure how long it is, another. Who sees not which of the two is rather to be called time? For and if a body be sometimes moved, sometimes stand still, then we measure not his motion only, but his standing still, too, by time, and we say, it stood still as much as it moved, or it stood still twice or thrice so long as it moved, or any other space which are measuring hath either ascertained or guessed, more or less, as we use to say. Time, then, is not the motion of a body. CHAPTER XXV. And I confess to thee, O Lord, that I yet know not what time is, and again I confess to thee, O Lord, that I know that I speak this in time, and that having long spoken of time, that very long is not long, but by the pause of time. How then know I this, seeing I know not what time is? Or is it perchance that I know not how to express what I know? Woe is me, that do not even know what I know not. Behold, O my God, before thee I lie not, but as I speak, so in my heart, thou shalt light my candle, thou, O Lord my God, wilt enlighten my darkness. CHAPTER XXVI. Does not my soul most truly confess unto thee, that I do measure times? Do I then measure, O my God, and know not what I measure? I measure the motion of a body in time, and the time itself do I not measure? Or could I indeed measure the motion of a body, how long it were, and how long space it could come from this place to that, without measuring the time in which it is moved? The same time then, how do I measure? Do we by a shorter time measure a longer, as by the space of a cubit, the space of a rude? For so indeed we seem by the space of a short syllable to measure the space of a long syllable, and to say that this is double the other. Thus measure we the spaces of stanzas, by the spaces of the verses, and the spaces of the verses by the spaces of the feet, and the spaces of the feet by the spaces of the syllables, and the spaces of long by the spaces of short syllables. Not measuring by pages, for them we measure spaces, not times. But when we utter the words and they pass by, and we say, it is a long stanza because composed of so many verses, long verses because consisting of so many feet, long feet because prolonged by so many syllables, a long syllable because double to a short one. But neither do we this way obtain any certain measure of time, because it may be that a shorter verse pronounced more fully may take up more time than a longer pronounced hurriedly. And so for a verse, a foot, a syllable, whence it seemed to me that time is nothing else than protraction, but of what I know not, and I marvel if it not be of the mind itself. For what I beseech thee, oh my God, do I measure when I say, either indefinitely, this is a longer time than that, or definitely, this is double that. That I measure time I know, and yet I measure not time to come, for it is not yet, nor present, because it is not protracted by any space, nor past, because it now is not. What then do I measure, times passing, not past? For so I said, Chapter 27 Courage, my mind, and press on mightily. God is our helper. He made us and not we ourselves. Press on where truth begins to dawn. Suppose now the voice of a body begins to sound, and does sound, and sounds on, and list it ceases. It is silence now, and that voice is past, and is no more a voice. Before it sounded it was to come, and could not be measured, because as yet it was not. And now it cannot, because it is no longer. Then therefore, while it sounded it might, because there then was what might be measured. But yet even then it was not at a stay, for it was passing on and passing away. Could it be measured the rather for that? For while passing it was being extended into some space of time so that it might be measured, since the present hath no space. If therefore it might, then lo, suppose another voice hath begun to sound, and still soundeth in one continued tenor without any interruption. Let us measure it while it sounds. Seeing when it hath left sounding, it will then be past, and nothing left to be measured. Let us measure it verily, and tell how much it is. But it sounds still, nor can it be measured, but from the instant it began in, unto the end it left in. For the very space between is the thing we measure, namely, from some beginning unto some end. Wherefore a voice that is not yet ended cannot be measured, so that it may be said how long or short it is. Nor can it be called equal to another or double to a single or the like, but when ended it no longer is. How may it then be measured? And yet we measure times, but yet neither those which are not yet, nor those which no longer are, nor those which are not lengthened out by some pause, nor those which have no bounds. We measure neither times to come, nor past, nor present, nor passing, and yet we do measure times. Deus creator omnium. This verse of eight syllables alternates between short and long syllables. The four short, then, the first, third, fifth, and seventh are but single in respect of the four long, the second, fourth, sixth, and eighth. Every one of these, to every one of those, hath a double time. I pronounce them, report on them, and find it so, as one's plain sense perceives. By plain sense, then, I measure a long syllable by a short, and I sensibly find it to have twice so much. But when one sounds after the other, if the former be short, the latter long, how shall I detain the short one, and how, measuring, shall I apply it to the long, that I may find this to have twice so much, seeing the long does not begin to sound unless the short leaves sounding, and that very long one do I measure as present, seeing I measure it not till it be ended. Now his ending is his passing away. What, then, is it I measure? Where is the short syllable by which I measure, where the long which I measure? Both have sounded, have flown, passed away, are no more, and yet I measure, and confidently answer, so far as is presumed on a practice sense, that as to space of time this syllable is but single, that double. And yet I could not do this unless they were already passed and ended. It is not, then, themselves which now are not that I measure, but something in my memory which there remains fixed. It is in thee, my mind, that I measure times. Interrupt me not, that is, interrupt not myself with the toll modes of thy impressions. In thee I measure times. The impression which things as they pass by cause in thee remains even when they are gone. This it is which still present I measure, not the things which pass by to make this impression. This I measure when I measure times. Either then this is time, or I do not measure times. What will we measure silence, and say that this silence hath held as long time as did that voice? Do we not stretch out our thought to the measure of a voice, as if it sounded, so that we may be able to report of the intervals of silence in a given space of time? For though both voice and tongue be still, yet in thought we go over poems, and verses, and any other discourse, or dimensions of motions, and report as to the spaces of times, how much this is in respect of that, no otherwise than if vocally we did pronounce them. If a man would utter a lengthened sound, and had settled in thought how long it should be, he hath in silence already gone through a space of time, and committing it to memory begins to utter that speech which sounds on until it be brought into the end proposed. Yea, it hath sounded, and will sound, for so much of it as is finished hath sounded already, and the rest will sound, and thus passed it on until the present intent conveys over the future into the past, the past increasing by the diminution of the future until by the consumption of the future all is passed. CHAPTER XXVIII. But how is that future diminished or consumed, which as yet is not, or how that past increased, which is now no longer, save that in the mind which enacted this, there be three things done, for it expects, it considers, it remembers, that so that which it expected, through that which it considereth, passeth into that which it remembered, who therefore denyeth, that things to come are not as yet, and yet there is in the mind an expectation of things to come, and who denies past things to be now no longer, and yet is there still in the mind a memory of things past, and who denyeth that the present time hath no space, because it passeth away in a moment, and yet our consideration continueth, through which that which shall be present precedeth to become absent. It is not then the future time that is long, for as yet it is not, but a long future is a long expectation of the future, nor is it time past which now is not, that is long, but a long past is a long memory of the past. I am about to repeat a Psalm that I know. Before I begin, my expectation is extended over the whole, but when I have begun, how much so ever of it I shall separate off into the past is extended along my memory. Thus the life of this action of mine is divided between my memory as to what I have repeated and expectation as to what I am about to repeat, but consideration is present with me, that through it what was future may be conveyed over so as to become past, which the more it is done again and again, so much more the expectation being shortened is the memory enlarged, till the whole expectation be at length exhausted when that whole action being ended shall have passed into memory. And this which takes place in the whole Psalm, the same takes place in each several portion of it and each several syllable, the same holds in that longer action where of this Psalm may be a part, the same holds in the whole life of man where of all the actions of man are parts, the same holds through the whole ages of the sons of men where of all the lives of men are parts. CHAPTER XXIX But because thy loving-kindness is better than all lives, behold my life is but a distraction, and thy right hand upheld me, in my lord, the son of man, the mediator betwixt thee, the one, and us many, many also through our manifold distractions amid many things, that by him I may apprehend in whom I have been apprehended, and may be recollected from my old conversation, to follow the one, forgetting what is behind, and not distended, but extended, not to things which shall be and shall pass away, but to those things which are before, not distractedly, but intently, I follow on for the prize of my heavenly calling, where I may hear the voice of thy praise and contemplate thy delights, neither to come, nor to pass away. But now are my years spent in mourning, and thou, O Lord, art my comfort, my father everlasting, but I have been severed amid times, whose order I know not, and my thoughts, even the inmost bowels of my soul, are rent and mangled with tumultuous varieties, until I flow together into thee, purified and molten by the fire of thy love. CHAPTER XXXI Now will I stand, and become firm in thee, in my mold, thy truth, nor will I endure the questions of men, who by a penal disease thirst for more than they can contain, and say, what did God before he made heaven and earth? Or how came it into his mind to make anything, having never before made anything? Give them, O Lord, well to bethink themselves what they say, and to find that never cannot be predicated when time is not. This, then, that he said, is said never to have made. What else is it to say, then, in no time to have made? Let them see, therefore, that time cannot be without creative being, and cease to speak that vanity. May they also be extended towards these things which are before, and understand thee before all times, the eternal Creator of all times, and that no times be co-eternal with thee, nor any creature, even if there be any creature before all times. CHAPTER XXXI O Lord my God, what a depth is that recess of thy mysteries, and how far from it have the consequences of my transgressions cast me. Heal mine eyes that I may share the joy of thy light. Certainly, if there be a mind gifted with such vast knowledge and foreknowledge as to know all things, past and to come, as I know one well-known Psalm, truly that mind is passing wonderful and fearfully amazing. In that nothing past, nothing to come in after ages, is any more hidden from him, than when I sung that Psalm was hidden from me what, and how much of it had passed away from the beginning, what, and how much there remained unto the end. But far be it that thou, the Creator of the universe, the Creator of souls and bodies, far be it that thou shouldest in such wise know all things past and to come. Far, far more wonderfully, and far more mysteriously, dost thou know them. For not, as the feelings of one who singeth what he knoweth, or heareth some well-known song, are through expectation of the words to come, and the remembering of those that are past, varied, and his senses divided. Not so doth anything happen unto thee unchangeably eternal, that is, the eternal Creator of minds. Like then, as thou in the beginning, knowest the heavens and the earth, without any variety of thy knowledge, so madeest thou in the beginning, heaven and earth, without any distraction of thy action. Whoso understandeth, let him confess unto thee, and whoso understandeth not, let him confess unto thee. Oh, how high art thou, and yet the humble in heart are thy dwelling place, thou raises up those that are bowed down, and they fall not, whose elevation thou art. End of book 11. CHAPTERS I TO TEN of THE CONFESSIONS By Saint Augustine. Translated by E. B. Pusey. This lipper-box recording is in the public domain. Red V. Miriam. V. XII. Augustine proceeds to comment on Genesis 1.1, and explains the heaven to mean that spiritual and incorporeal creation which cleaves to God, intermittently, always beholding his countenance, earth, the formless matter whereof the corporeal creation was afterwards formed. He does not reject, however, other interpretations, which he adduces, but rather confesses that such is the depth of the Holy Scripture, that manifold senses may and ought to be extracted from it, and that whatever truth can be obtained from its words does, in fact, lie concealed in them. CHAPTER I My heart, O Lord, touched with the words of thy Holy Scripture, is much busied amid this poverty of my life, and therefore most times is the poverty of human understanding copious in words, because inquiring hath more to say than discovering, and demanding is longer than obtaining, and our hand that knocks hath more work to do than our hand that receives. We hold the promise. Who shall make it null? If God be for us, who can be against us? Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you. For every one that asketh, receiveth, and he that seeketh, findeth, and to him that knocketh shall it be opened. These be thine own promises, and who need fear to be deceived, when the truth promises? CHAPTER II The lowliness of my tongue confesseth unto thy highness, that thou mayest heaven and earth. This heaven which I see, and this earth that I tread upon, whence is this earth that I bear about me? Thou mayest it. But where is that heaven of heavens, O Lord, which we hear of in the words of the psalm? The heaven of heavens are the Lord's, but the earth hath he given to the children of men. Where is that heaven which we see not, to which all this which we see is earth? For this corporeal whole, not being holy everywhere, hath in such wise received its portion of beauty in these lower parts, whereof the lowest of this our earth. But to that heaven of heavens, even the heaven of our earth is but earth. Yea, both these great bodies may not absurdly be called earth, to that unknown heaven which is the Lord's, not the sons of men. CHAPTER III And now this earth was indivisible and without form, and there was I know not what depth of abyss upon which there was no light, because it had no shape. Therefore dits thou command it to be written, that darkness was upon the face of the deep. What else then the absence of light? For had there been light, where should it have been but by being over all, aloft and enlightening? Where then light was not? What was the presence of darkness, but the absence of light? Darkness, therefore, was upon it, because light was not upon it, as where sound is not, there is silence. And what is it to have silence there, but to have no sound there? Has not thou, O Lord, taught this soul which confesseth unto thee? Has not thou taught me, Lord, that before thou formest and diversifyest this formless matter there was nothing, neither color nor figure nor body nor spirit, and yet not altogether nothing, for there was a certain formlessness without any beauty? CHAPTER IV How then should it be called that it might be in some measure conveyed to those of duller mind, but by some ordinary word? And what, among all parts of the world, can be found nearer to an absolute formlessness than earth and deep? For, occupying the lowest stage, they are less beautiful than the other higher parts are, transparent all and shining. Wherefore, then, may I not conceive the formlessness of matter, which thou hast created without beauty, whereof to make this beautiful world, to be suitably intimated unto men by the name of earth invisible and without form? CHAPTER V So that when thought seeketh what the sense may conceive under this, and sayeth to itself, it is no intellectual form, as life or justice, because it is the matter of bodies, nor object of sense, because being invisible and without form there was in it no object of sight or sense. While man's thought, thus sayeth to itself, it may endeavor either to know it, by being ignorant of it, or to be ignorant by knowing it. CHAPTER VI But I, Lord, if I would, by my tongue and my pen, confess unto thee the whole whatever thyself have taught me of this matter, the name whereof hearing before, and not understanding, when they who understand it not told me of it, so I conceived of it as having innumerable forms and diverse, and therefore did not conceive it at all. My mind tossed up and down foul and horrible forms out of all order, but yet forms. And I called it without form, not that it wanted all form, but because it had such as my mind would, if presented to it, turn from, as unwanted and jarring, and human frailness would be troubled at. And still that which I conceived was without form, not as being deprived of all form, but in comparison of more beautiful forms, and true reason did persuade me that I must utterly uncase it of all remnants of form whatsoever if I would conceive matter absolutely without form. And I could not, for sooner could I imagine that not to be all, which should be deprived of all form, than to conceive a thing betwixt form and nothing, neither formed nor nothing, a formless almost nothing. So my mind gave over to question thereupon with my spirit, it being filled with the images of formed bodies, and changing and varying them as it willed. And I bent myself to the bodies themselves, and looked more deeply into their changeableness, by which they ceased to be what they have been, and begin to be what they are not. And this same shifting from form to form I suspected to be through a certain formless state, though not through a mere nothing. Yet this I longed to know, not to suspect only. If then my voice and pen would confess unto thee the whole, whatsoever not thou didst open for me in this question, what reader would hold out to take in the whole? Nor shall my heart for all this cease to give the honor and a song of praise, for these things which it is not able to express. For the changeableness of changeable things is itself capable of all those forms into which these changeable things are changed. And this changeableness, what is it? Is it soul? Is it body? Is it that which constituted soul or body? Might one say, a nothing, something, and is, is not? I would say, this were it, and in some way was it even then as being capable of receiving these visible and compound figures. But whence had it this degree of being, but from thee, from whom are all things so far forth as they are? But so much the further from thee as the unlikelier thee, for it is not farness of place. Thou, therefore, Lord, who art not one in one place, and otherwise in another, but the self-same, and the self-same, and the self-same, holy, holy, holy, Lord God Almighty, dits in the beginning, which is of thee, in thy wisdom, which was born of thine own substance, create something, and that out of nothing. For thou createst heaven and earth, not out of thyself, for so should they have been equal to thine own begotten Son, and thereby to thee also. Whereas no way were it right that ought should be equal to thee, which was not of thee, and ought else besides thee, was there not, whereof thou mightest create them, O God, one Trinity, and trine Unity, and therefore out of nothing dits thou create heaven and earth, a great thing and a small thing, for thou art Almighty and good to make all things good, even the great heaven and the petty earth. Thou wert, and nothing was there besides, out of which thou createst heaven and earth. Things of two sorts, one near thee, the other near to nothing, one to which thou alone should be superior, the other to which nothing should be inferior. But that heaven of heavens was for thyself, O Lord, but the earth which thou gave us to the Sons of Men, to be seen and felt was not such as we now see and feel, for it was invisible, without form, and there was a deep upon which there was no light, or darkness was above the deep, that is, more than in the deep. Because this deep of water's visible now hath even in its steps a light proper for its nature, perceivable in whatever degree unto the fishes and creeping things in the bottom of it. But that whole deep was almost nothing, because hitherto it was altogether without form. Yet there was already that which could be formed. For Thou, O Lord, madeest the whole world of a matter without form, which out of nothing thou madeest next to nothing, thereof to make those great things which we Sons of Men wonder at. For very wonderful is this corporeal heaven, of which firmament between water and water, the second day after the creation of light, thou setst, let it be made, and it was made, which firmament thou callst heaven, the heaven, that is, to this earth and sea, which thou madeest the third day, by giving a visible figure to the formless matter, which thou madeest before all days. For already hath thou made both a heaven before all days, but that was the heaven of this heaven, because in the beginning thou hadst made heaven and earth. But this same earth which thou madeest was formless matter, because it was invisible and without form, and darkness was upon the deep, of which invisible earth and without form, of which formlessness, of which almost nothing, thou mightest make all these things of which this changeable world consists, but subsist not, whose very changeableness appears therein, that times can be observed and numbered in it. For times are made by the alteration of things, while the figures, the matter whereof, is the invisible earth aforesaid, are varied and turned. CHAPTER IX And therefore the spirit, the teacher of thy servant, when it recounts thee to have in the beginning created heaven and earth, speaks nothing of times, nothing of days, for verily that heaven of heavens, which thou createest in the beginning, is some intellectual creature, which, although no ways co-eternal unto thee, the trinity, yet partakeeth of thy eternity. And doth through the sweetness of that most happy contemplation of thyself strongly restrain its own changeableness, and without any fall since its first creation, cleaving close unto thee, is placed beyond all the rolling vicitudes of times. Yay, neither is this very formlessness of the earth invisible and without form, numbered among the days. For where no figure or order is, there does nothing come or go, and where this is not, there plainly are no days, nor any vicitudes of spaces of times. CHAPTER X O let the light, the truth, the light of my heart, not mine own darkness, speak unto me. I fell off into that, and became darkened, but even thence, even thence I loved thee. I went astray, and remembered thee. I heard thy voice behind me, calling to me to return, and scarcely heard it through the tumultuousness of the enemies of peace. To now, behold, I return in distress and panting after thy fountain. Let no man forbid me, of this will I drink, and so live. Let me not be mine own life. For myself I lived ill, death was I to myself, and I revive in thee. Do thou speak unto me, do thou discourse unto me? I have believed thy books, and their words be most full of mystery. END OF BOOK 12 CHAPTER X