Now, the question of conjugal honor in the ordering of a good married life and the bringing up of children interested us but slightly. What afflicted me most and what had made me already a slave to it was the habit of satisfying an insatiable lust; but Alypius was about to be enslaved by a merely curious wonder. This is the state we were in until thou, O Most High, who never forsakest our lowliness, didst take pity on our misery and didst come to our rescue in wonderful and secret ways.
O crooked ways! Woe to the audacious soul which hoped that by forsaking thee it would find some better thing! It tossed and turned, upon back and side and belly--but the bed is hard, and thou alone givest it rest.174 And lo, thou art near, and thou deliverest us from our wretched wanderings and establishest us in thy way, and thou comfortest us and sayest, “Run, I will carry you; yea, I will lead you home and then I will set you free.”175
The conversion to Neoplatonism. Augustine traces his growing disenchantment with the Manichean conceptions of God and evil and the dawning understanding of God’s incorruptibility. But his thought is still bound by his materialistic notions of reality. He rejects astrology and turns to the stud of Neoplatonism. There follows an analysis of the differences between Platonism and Christianity and a remarkable account of his appropriation of Plotinian wisdom and his experience of a Plotinian ecstasy. From this, he comes finally to the diligent study of the Bible, especially the writings of the apostle Paul. His pilgrimage is drawing toward its goal, as he begins to know Jesus Christ and to be drawn to him in hesitant faith.
1. Dead now was that evil and shameful youth of mine, and I was passing into full manhood.176
As I increased in years, the worse was my vanity. For I could not conceive of any substance but the sort I could see with my own eyes. I no longer thought of thee, O God, by the analogy of a human body. Ever since I inclined my ear to philosophy I had avoided this error--and the truth on this point I rejoiced to find in the faith of our spiritual mother, thy Catholic Church. Yet I could not see how else to conceive thee. And I, a man--and such a man!-sought to conceive thee, the sovereign and only true God. In my inmost heart, I believed that thou art incorruptible and inviolable and unchangeable, because--though I knew not how or why--I could still see plainly and without doubt that the corruptible is inferior to the incorruptible, the inviolable obviously superior to its opposite, and the unchangeable better than the changeable.
My heart cried out violently against all fantasms,177 and with this one clear certainty I endeavored to brush away the swarm of unclean flies that swarmed around the eyes of my mind. But behold they were scarcely scattered before they gathered again, buzzed against my face, and beclouded my vision. I no longer thought of God in the analogy of a human body, yet I was constrained to conceive thee to be some kind of body in space, either infused into the world, or infinitely diffused beyond the world--and this was the incorruptible, inviolable, unchangeable substance, which I thought was better than the corruptible, the violable, and the changeable.178 For whatever I conceived to be deprived of the dimensions of space appeared to me to be nothing, absolutely nothing; not even a void, for if a body is taken out of space, or if space is emptied of all its contents (of earth, water, air, or heaven), yet it remains an empty space--a spacious nothing, as it were.
2. Being thus gross-hearted and not clear even to myself, I then held that whatever had neither length nor breadth nor density nor solidity, and did not or could not receive such dimensions, was absolutely nothing. For at that time my mind dwelt only with ideas, which resembled the forms with which my eyes are still familiar, nor could I see that the act of thought, by which I formed those ideas, was itself immaterial, and yet it could not have formed them if it were not itself a measurable entity.
So also I thought about thee, O Life of my life, as stretched out through infinite space, interpenetrating the whole mass of the world, reaching out beyond in all directions, to immensity without end; so that the earth should have thee, the heaven have thee, all things have thee, and all of them be limited in thee, while thou art placed nowhere at all. As the body of the air above the earth does not bar the passage of the light of the sun, so that the light penetrates it, not by bursting nor dividing, but filling it entirely, so I imagined that the body of heaven and air and sea, and even of the earth, was all open to thee and, in all its greatest parts as well as the smallest, was ready to receive thy presence by a secret inspiration which, from within or without all, orders all things thou hast created. This was my conjecture, because I was unable to think of anything else; yet it was untrue. For in this way a greater part of the earth would contain a greater part of thee; a smaller part, a smaller fraction of thee. All things would be full of thee in such a sense that there would be more of thee in an elephant than in a sparrow, because one is larger than the other and fills a larger space. And this would make the portions of thyself present in the several portions of the world in fragments, great to the great, small to the small. But thou art not such a one. But as yet thou hadst not enlightened my darkness.
3. But it was not sufficient for me, O Lord, to be able to oppose those deceived deceivers and those dumb orators--dumb because thy Word did not sound forth from them--to oppose them with the answer which, in the old Carthaginian days, Nebridius used to propound, shaking all of us who heard it: “What could this imaginary people of darkness, which the Manicheans usually set up as an army opposed to thee, have done to thee if thou hadst declined the combat?” If they replied that it could have hurt thee, they would then have made thee violable and corruptible. If, on the other hand, the dark could have done thee no harm, then there was no cause for any battle at all; there was less cause for a battle in which a part of thee, one of thy members, a child of thy own substance, should be mixed up with opposing powers, not of thy creation; and should be corrupted and deteriorated and changed by them from happiness into misery, so that it could not be delivered and cleansed without thy help. This offspring of thy substance was supposed to be the human soul to which thy Word--free, pure, and entire--could bring help when it was being enslaved, contaminated, and corrupted. But on their hypothesis that Word was itself corruptible because it is one and the same substance as the soul.
And therefore if they admitted that thy nature--whatsoever thou art--is incorruptible, then all these assertions of theirs are false and should be rejected with horror. But if thy substance is corruptible, then this is self-evidently false and should be abhorred at first utterance. This line of argument, then, was enough against those deceivers who ought to be cast forth from a surfeited stomach--for out of this dilemma they could find no way of escape without dreadful sacrilege of mind and tongue, when they think and speak such things about thee.
4. But as yet, although I said and was firmly persuaded that thou our Lord, the true God, who madest not only our souls but our bodies as well--and not only our souls and bodies but all creatures and all things--wast free from stain and alteration and in no way mutable, yet I could not readily and clearly understand what was the cause of evil. Whatever it was, I realized that the question must be so analyzed as not to constrain me by any answer to believe that the immutable God was mutable, lest I should myself become the thing that I was seeking out. And so I pursued the search with a quiet mind, now in a confident feeling that what had been said by the Manicheans--and I shrank from them with my whole heart--could not be true. I now realized that when they asked what was the origin of evil their answer was dictated by a wicked pride, which would rather affirm that thy nature is capable of suffering evil than that their own nature is capable of doing it.
5. And I directed my attention to understand what I now was told, that free will is the cause of our doing evil and that thy just judgment is the cause of our having to suffer from its consequences. But I could not see this clearly. So then, trying to draw the eye of my mind up out of that pit, I was plunged back into it again, and trying often was just as often plunged back down. But one thing lifted me up toward thy light: it was that I had come to know that I had a will as certainly as I knew that I had life. When, therefore, I willed or was unwilling to do something, I was utterly certain that it was none but myself who willed or was unwilling--and immediately I realized that there was the cause of my sin. I could see that what I did against my will I suffered rather than did; and I did not regard such actions as faults, but rather as punishments in which I might quickly confess that I was not unjustly punished, since I believed thee to be most just. Who was it that put this in me, and implanted in me the root of bitterness, in spite of the fact that I was altogether the handiwork of my most sweet God? If the devil is to blame, who made the devil himself? And if he was a good angel who by his own wicked will became the devil, how did there happen to be in him that wicked will by which he became a devil, since a good Creator made him wholly a good angel? By these reflections was I again cast down and stultified. Yet I was not plunged into that hell of error--where no man confesses to thee--where I thought that thou didst suffer evil, rather than that men do it.
6. For in my struggle to solve the rest of my difficulties, I now assumed henceforth as settled truth that the incorruptible must be superior to the corruptible, and I did acknowledge that thou, whatever thou art, art incorruptible. For there never yet was, nor will be, a soul able to conceive of anything better than thee, who art the highest and best good.179 And since most truly and certainly the incorruptible is to be placed above the corruptible--as I now admit it--it followed that I could rise in my thoughts to something better than my God, if thou wert not incorruptible. When, therefore, I saw that the incorruptible was to be preferred to the corruptible, I saw then where I ought to seek thee, and where I should look for the source of evil: that is, the corruption by which thy substance can in no way be profaned. For it is obvious that corruption in no way injures our God, by no inclination, by no necessity, by no unforeseen chance--because he is our God, and what he wills is good, and he himself is that good. But to be corrupted is not good. Nor art thou compelled to do anything against thy will, since thy will is not greater than thy power. But it would have to be greater if thou thyself wert greater than thyself--for the will and power of God are God himself. And what can take thee by surprise, since thou knowest all, and there is no sort of nature but thou knowest it? And what more should we say about why that substance which God is cannot be corrupted; because if this were so it could not be God?
7. And I kept seeking for an answer to the question, Whence is evil? And I sought it in an evil way, and I did not see the evil in my very search. I marshaled before the sight of my spirit all creation: all that we see of earth and sea and air and stars and trees and animals; and all that we do not see, the firmament of the sky above and all the angels and all spiritual things, for my imagination arranged these also, as if they were bodies, in this place or that. And I pictured to myself thy creation as one vast mass, composed of various kinds of bodies--some of which were actually bodies, some of those which I imagined spirits were like. I pictured this mass as vast--of course not in its full dimensions, for these I could not know--but as large as I could possibly think, still only finite on every side. But thou, O Lord, I imagined as environing the mass on every side and penetrating it, still infinite in every direction--as if there were a sea everywhere, and everywhere through measureless space nothing but an infinite sea; and it contained within itself some sort of sponge
, huge but still finite, so that the sponge would in all its parts be filled from the immeasurable sea.180
Thus I conceived thy creation itself to be finite, and filled by thee, the infinite. And I said, “Behold God, and behold what God hath created!” God is good, yea, most mightily and incomparably better than all his works. But yet he who is good has created them good; behold how he encircles and fills them. Where, then, is evil, and whence does it come and how has it crept in? What is its root and what its seed? Has it no being at all? Why, then, do we fear and shun what has no being? Or if we fear it needlessly, then surely that fear is evil by which the heart is unnecessarily stabbed and tortured--and indeed a greater evil since we have nothing real to fear, and yet do fear. Therefore, either that is evil which we fear, or the act of fearing is in itself evil. But, then, whence does it come, since God who is good has made all these things good? Indeed, he is the greatest and chiefest Good, and hath created these lesser goods; but both Creator and created are all good. Whence, then, is evil? Or, again, was there some evil matter out of which he made and formed and ordered it, but left something in his creation that he did not convert into good? But why should this be? Was he powerless to change the whole lump so that no evil would remain in it, if he is the Omnipotent? Finally, why would he make anything at all out of such stuff? Why did he not, rather, annihilate it by his same almighty power? Could evil exist contrary to his will? And if it were from eternity, why did he permit it to be nonexistent for unmeasured intervals of time in the past, and why, then, was he pleased to make something out of it after so long a time? Or, if he wished now all of a sudden to create something, would not an almighty being have chosen to annihilate this evil matter and live by himself--the perfect, true, sovereign, and infinite Good? Or, if it were not good that he who was good should not also be the framer and creator of what was good, then why was that evil matter not removed and brought to nothing, so that he might form good matter, out of which he might then create all things? For he would not be omnipotent if he were not able to create something good without being assisted by that matter which had not been created by himself.
Such perplexities I revolved in my wretched breast, overwhelmed with gnawing cares lest I die before I discovered the truth. And still the faith of thy Christ, our Lord and Saviour, as it was taught me by the Catholic Church, stuck fast in my heart. As yet it was unformed on many points and diverged from the rule of right doctrine, but my mind did not utterly lose it, and every day drank in more and more of it.
8. By now I had also repudiated the lying divinations and impious absurdities of the astrologers. Let thy mercies, out of the depth of my soul, confess this to thee also
, O my God. For thou, thou only (for who else is it who calls us back from the death of all errors except the Life which does not know how to die and the Wisdom which gives light to minds that need it, although it itself has no need of light--by which the whole universe is governed, even to the fluttering leaves of the trees?)--thou alone providedst also for my obstinacy with which I struggled against Vindicianus, a sagacious old man, and Nebridius, that remarkably talented young man. The former declared vehemently and the latter frequently--though with some reservation--that no art existed by which we foresee future things. But men’s surmises have oftentimes the help of chance, and out of many things which they foretold some came to pass unawares to the predictors, who lighted on the truth by making so many guesses.
And thou also providedst a friend for me, who was not a negligent consulter of the astrologers even though he was not thoroughly skilled in the art either--as I said, one who consulted them out of curiosity. He knew a good, deal about it, which, he said, he had heard from his father, and he never realized how far his ideas would help to overthrow my estimation of that art. His name was Firminus and he had received a liberal education and was a cultivated rhetorician. It so happened that he consulted me, as one very dear to him, as to what I thought about some affairs of his in which his worldly hopes had risen, viewed in the light of his so-called horoscope. Although I had now begun to learn in this matter toward Nebridius’ opinion, I did not quite decline to speculate about the matter or to tell him what thoughts still came into my irresolute mind, although I did add that I was almost persuaded now that these were but empty and ridiculous follies. He then told me that his father had been very much interested in such books, and that he had a friend who was as much interested in them as he was himself. They, in combined study and consultation, fanned the flame of their affection for this folly, going so far as to observe the moment when the dumb animals which belonged to their household gave birth to young, and then observed the position of the heavens with regard to them, so as to gather fresh evidence for this so-called art. Moreover, he reported that his father had told him that, at the same time his mother was about to give birth to him [Firminus], a female slave of a friend of his father’s was also pregnant. This could not be hidden from her master, who kept records with the most diligent exactness of the birth dates even of his dogs. And so it happened to pass that--under the most careful observations, one for his wife and the other for his servant, with exact calculations of the days, hours, and minutes--both women were delivered at the same moment, so that both were compelled to cast the selfsame horoscope, down to the minute: the one for his son, the other for his young slave. For as soon as the women began to be in labor, they each sent word to the other as to what was happening in their respective houses and had messengers ready to dispatch to one another as soon as they had information of the actual birth--and each, of course, knew instantly the exact time. It turned out, Firminus said, that the messengers from the respective houses met one another at a point equidistant from either house, so that neither of them could discern any difference either in the position of the stars or any other of the most minute points. And yet Firminus, born in a high estate in his parents’ house, ran his course through the prosperous paths of this world, was increased in wealth, and elevated to honors. At the same time, the slave, the yoke of his condition being still unrelaxed, continued to serve his masters as Firminus, who knew him, was able to report.