Augustine: confessions



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What is it, then, that I can measure? Where is the short syllable by which I measure? Where is the long one that I am measuring? Both have sounded, have flown away, have passed on, and are no longer. And still I measure, and I confidently answer--as far as a trained ear can be trusted--that this syllable is single and that syllable double. And I could not do this unless they both had passed and were ended. Therefore I do not measure them, for they do not exist any more. But I measure something in my memory which remains fixed.

36. It is in you, O mind of mine, that I measure the periods of time. Do not shout me down that it exists [objectively]; do not overwhelm yourself with the turbulent flood of your impressions. In you, as I have said, I measure the periods of time. I measure as time present the impression that things make on you as they pass by and what remains after they have passed by--I do not measure the things themselves which have passed by and left their impression on you. This is what I measure when I measure periods of time. Either, then, these are the periods of time or else I do not measure time at all.

What are we doing when we measure silence, and say that this silence has lasted as long as that voice lasts? Do we not project our thought to the measure of a sound, as if it were then sounding, so that we can say something concerning the intervals of silence in a given span of time? For, even when both the voice and the tongue are still, we review--in thought--poems and verses, and discourse of various kinds or various measures of motions, and we specify their time spans--how long this is in relation to that--just as if we were speaking them aloud. If anyone wishes to utter a prolonged sound, and if, in forethought, he has decided how long it should be, that man has already in silence gone through a span of time, and committed his sound to memory. Thus he begins to speak and his voice sounds until it reaches the predetermined end. It has truly sounded and will go on sounding. But what is already finished has already sounded and what remains will still sound. Thus it passes on, until the present intention carries the future over into the past. The past increases by the diminution of the future until by the consumption of all the future all is past.449

CHAPTER XXVIII


37. But how is the future diminished or consumed when it does not yet exist? Or how does the past, which exists no longer, increase, unless it is that in the mind in which all this happens there are three functions? For the mind expects, it attends, and it remembers; so that what it expects passes into what it remembers by way of what it attends to. Who denies that future things do not exist as yet? But still there is already in the mind the expectation of things still future. And who denies that past things now exist no longer? Still there is in the mind the memory of things past. Who denies that time present has no length, since it passes away in a moment? Yet, our attention has a continuity and it is through this that what is present may proceed to become absent. Therefore, future time, which is nonexistent, is not long; but “a long future” is “a long expectation of the future.” Nor is time past, which is now no longer, long; a “long past” is “a long memory of the past.”

38. I am about to repeat a psalm that I know. Before I begin, my attention encompasses the whole, but once I have begun, as much of it as becomes past while I speak is still stretched out in my memory. The span of my action is divided between my memory, which contains what I have repeated, and my expectation, which contains what I am about to repeat. Yet my attention is continually present with me, and through it what was future is carried over so that it becomes past. The more this is done and repeated, the more the memory is enlarged--and expectation is shortened--until the whole expectation is exhausted. Then the whole action is ended and passed into memory. And what takes place in the entire psalm takes place also in each individual part of it and in each individual syllable. This also holds in the even longer action of which that psalm is only a portion. The same holds in the whole life of man, of which all the actions of men are parts. The same holds in the whole age of the sons of men, of which all the lives of men are parts.

CHAPTER XXIX
39. But “since thy loving-kindness is better than life itself,”450 observe how my life is but a stretching out, and how thy right hand has upheld me in my Lord, the Son of Man, the Mediator between thee, the One, and us, the many--in so many ways and by so many means. Thus through him I may lay hold upon him in whom I am also laid hold upon; and I may be gathered up from my old way of life to follow that One and to forget that which is behind, no longer stretched out but now pulled together again--stretching forth not to what shall be and shall pass away but to those things that are before me. Not distractedly now, but intently, I follow on for the prize of my heavenly calling,451 where I may hear the sound of thy praise and contemplate thy delights, which neither come to be nor pass away.

But now my years are spent in mourning.452 And thou, O Lord, art my comfort, my eternal Father. But I have been torn between the times, the order of which I do not know, and my thoughts, even the inmost and deepest places of my soul, are mangled by various commotions until I shall flow together into thee, purged and molten in the fire of thy love.

CHAPTER XXX
40. And I will be immovable and fixed in thee, and thy truth will be my mold. And I shall not have to endure the questions of those men who, as if in a morbid disease, thirst for more than they can hold and say, “What did God make before he made heaven and earth?” or, “How did it come into his mind to make something when he had never before made anything?” Grant them, O Lord, to consider well what they are saying; and grant them to see that where there is no time they cannot say “never.” When, therefore, he is said “never to have made” something--what is this but to say that it was made in no time at all? Let them therefore see that there could be no time without a created world, and let them cease to speak vanity of this kind. Let them also be stretched out to those things which are before them, and understand that thou, the eternal Creator of all times, art before all times and that no times are coeternal with thee; nor is any creature, even if there is a creature “above time.”

CHAPTER XXXI


41. O Lord my God, what a chasm there is in thy deep secret! How far short of it have the consequences of my sins cast me? Heal my eyes, that I may enjoy thy light. Surely, if there is a mind that so greatly abounds in knowledge and foreknowledge, to which all things past and future are as well known as one psalm is well known to me, that mind would be an exceeding marvel and altogether astonishing. For whatever is past and whatever is yet to come would be no more concealed from him than the past and future of that psalm were hidden from me when I was chanting it: how much of it had been sung from the beginning and what and how much still remained till the end. But far be it from thee, O Creator of the universe, and Creator of our souls and bodies--far be it from thee that thou shouldst merely know all things past and future. Far, far more wonderfully, and far more mysteriously thou knowest them. For it is not as the feelings of one singing familiar songs, or hearing a familiar song in which, because of his expectation of words still to come and his remembrance of those that are past, his feelings are varied and his senses are divided. This is not the way that anything happens to thee, who art unchangeably eternal, that is, the truly eternal Creator of minds. As in the beginning thou knewest both the heaven and the earth without any change in thy knowledge, so thou didst make heaven and earth in their beginnings without any division in thy action.453 Let him who understands this confess to thee; and let him who does not understand also confess to thee! Oh, exalted as thou art, still the humble in heart are thy dwelling place! For thou liftest them who are cast down and they fall not for whom thou art the Most High.454

BOOK TWELVE


The mode of creation and the truth of Scripture. Augustine explores the relation of the visible and formed matter of heaven and earth to the prior matrix from which it was formed. This leads to an intricate analysis of “unformed matter” and the primal “possibility” from which God created, itself created de nihilo. He finds a reference to this in the misconstrued Scriptural phrase “the heaven of heavens.” Realizing that his interpretation of Gen. 1:1, 2, is not self-evidently the only possibility, Augustine turns to an elaborate discussion of the multiplicity of perspectives in hermeneutics and, in the course of this, reviews the various possibilities of true interpretation of his Scripture text. He emphasizes the importance of tolerance where there are plural options, and confidence where basic Christian faith is concerned.

CHAPTER I


1. My heart is deeply stirred, O Lord, when in this poor life of mine the words of thy Holy Scripture strike upon it. This is why the poverty of the human intellect expresses itself in an abundance of language. Inquiry is more loquacious than discovery. Demanding takes longer than obtaining; and the hand that knocks is more active than the hand that receives. But we have the promise, and who shall break it? “If God be for us, who can be against us?”455 “Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened unto you; for everyone that asks receives, and he who seeks finds, and to him that knocks, it shall be opened.”456 These are thy own promises, and who need fear to be deceived when truth promises?

CHAPTER II


2. In lowliness my tongue confesses to thy exaltation, for thou madest heaven and earth. This heaven which I see, and this earth on which I walk--from which came this “earth” that I carry about me--thou didst make.

But where is that heaven of heavens, O Lord, of which we hear in the words of the psalm, “The heaven of heavens is the Lord’s, but the earth he hath given to the children of men”?457 Where is the heaven that we cannot see, in relation to which all that we can see is earth? For this whole corporeal creation has been beautifully formed--though not everywhere in its entirety--and our earth is the lowest of these levels. Still, compared with that heaven of heavens, even the heaven of our own earth is only earth. Indeed, it is not absurd to call each of those two great bodies458 “earth” in comparison with that ineffable heaven which is the Lord’s, and not for the sons of men.

CHAPTER III

3. And truly this earth was invisible and unformed,459 and there was an inexpressibly profound abyss460 above which there was no light since it had no form. Thou didst command it written that “darkness was on the face of the deep.”461 What else is darkness except the absence of light? For if there had been light, where would it have been except by being over all, showing itself rising aloft and giving light? Therefore, where there was no light as yet, why was it that darkness was present, unless it was that light was absent? Darkness, then, was heavy upon it, because the light from above was absent; just as there is silence where there is no sound. And what is it to have silence anywhere but simply not to have sound? Hast thou not, O Lord, taught this soul which confesses to thee? Hast thou not thus taught me, O Lord, that before thou didst form and separate this formless matter there was nothing: neither color, nor figure, nor body, nor spirit? Yet it was not absolutely nothing; it was a certain formlessness without any shape.

CHAPTER IV
4. What, then, should that formlessness be called so that somehow it might be indicated to those of sluggish mind, unless we use some word in common speech? But what can be found anywhere in the world nearer to a total formlessness than the earth and the abyss? Because of their being on the lowest level, they are less beautiful than are the other and higher parts, all translucent and shining. Therefore, why may I not consider the formlessness of matter--which thou didst create without shapely form, from which to make this shapely world--as fittingly indicated to men by the phrase, “The earth invisible and unformed”?

CHAPTER V


5. When our thought seeks something for our sense to fasten to [in this concept of unformed matter], and when it says to itself, “It is not an intelligible form, such as life or justice, since it is the material for bodies; and it is not a former perception, for there is nothing in the invisible and unformed which can be seen and felt”--while human thought says such things to itself, it may be attempting either to know by being ignorant or by knowing how not to know.

CHAPTER VI


6. But if, O Lord, I am to confess to thee, by my mouth and my pen, the whole of what thou hast taught me concerning this unformed matter, I must say first of all that when I first heard of such matter and did not understand it--and those who told me of it could not understand it either--I conceived of it as having countless and varied forms. Thus, I did not think about it rightly. My mind in its agitation used to turn up all sorts of foul and horrible “forms”; but still they were “forms.” And still I called it formless, not because it was unformed, but because it had what seemed to me a kind of form that my mind turned away from, as bizarre and incongruous, before which my human weakness was confused. And even what I did conceive of as unformed was so, not because it was deprived of all form, but only as it compared with more beautiful forms. Right reason, then, persuaded me that I ought to remove altogether all vestiges of form whatever if I wished to conceive matter that was wholly unformed; and this I could not do. For I could more readily imagine that what was deprived of all form simply did not exist than I could conceive of anything between form and nothing--something which was neither formed nor nothing, something that was unformed and nearly nothing.

Thus my mind ceased to question my spirit--filled as it was with the images of formed bodies, changing and varying them according to its will. And so I applied myself to the bodies themselves and looked more deeply into their mutability, by which they cease to be what they had been and begin to be what they were not. This transition from form to form I had regarded as involving something like a formless condition, though not actual nothingness.462

But I desired to know, not to guess. And, if my voice and my pen were to confess to thee all the various knots thou hast untied for me about this question, who among my readers could endure to grasp the whole of the account? Still, despite this, my heart will not cease to give honor to thee or to sing thy praises concerning those things which it is not able to express.463

For the mutability of mutable things carries with it the possibility of all those forms into which mutable things can be changed. But this mutability--what is it? Is it soul? Is it body? Is it the external appearance of soul or body? Could it be said, “Nothing was something,” and “That which is, is not”? If this were possible, I would say that this was it, and in some such manner it must have been in order to receive these visible and composite forms.464

CHAPTER VII
7. Whence and how was this, unless it came from thee, from whom all things are, in so far as they are? But the farther something is from thee, the more unlike thee it is--and this is not a matter of distance or place.

Thus it was that thou, O Lord, who art not one thing in one place and another thing in another place but the Selfsame, and the Selfsame, and the Selfsame--“Holy, Holy, Holy, Lord God Almighty”465--thus it was that in the beginning, and through thy Wisdom which is from thee and born of thy substance, thou didst create something and that out of nothing.466 For thou didst create the heaven and the earth--not out of thyself, for then they would be equal to thy only Son and thereby to thee. And there is no sense in which it would be right that anything should be equal to thee that was not of thee. But what else besides thee was there out of which thou mightest create these things, O God, one Trinity, and trine Unity?467 And, therefore, it was out of nothing at all that thou didst create the heaven and earth--something great and something small--for thou art Almighty and Good, and able to make all things good: even the great heaven and the small earth. Thou wast, and there was nothing else from which thou didst create heaven and earth: these two things, one near thee, the other near to nothing; the one to which only thou art superior, the other to which nothing else is inferior.

CHAPTER VIII
8. That heaven of heavens was thine, O Lord, but the earth which thou didst give to the sons of men to be seen and touched was not then in the same form as that in which we now see it and touch it. For then it was invisible and unformed and there was an abyss over which there was no light. The darkness was truly over the abyss, that is, more than just in the abyss. For this abyss of waters which now is visible has even in its depths a certain light appropriate to its nature, perceptible in some fashion to fishes and the things that creep about on the bottom of it. But then the entire abyss was almost nothing, since it was still altogether unformed. Yet even there, there was something that had the possibility of being formed. For thou, O Lord, hadst made the world out of unformed matter, and this thou didst make out of nothing and didst make it into almost nothing. From it thou hast then made these great things which we, the sons of men, marvel at. For this corporeal heaven is truly marvelous, this firmament between the water and the waters which thou didst make on the second day after the creation of light, saying, “Let it be done,” and it was done.468 This firmament thou didst call heaven, that is, the heaven of this earth and sea which thou madest on the third day, giving a visible shape to the unformed matter which thou hadst made before all the days. For even before any day thou hadst already made a heaven, but that was the heaven of this heaven: for in the beginning thou hadst made heaven and earth.

But this earth itself which thou hadst made was unformed matter; it was invisible and unformed, and darkness was over the abyss. Out of this invisible and unformed earth, out of this formlessness which is almost nothing, thou didst then make all these things of which the changeable world consists--and yet does not fully consist in itself469--for its very changeableness appears in this, that its times and seasons can be observed and numbered. The periods of time are measured by the changes of things, while the forms, whose matter is the invisible earth of which we have spoken, are varied and altered.

CHAPTER IX
9. And therefore the Spirit, the Teacher of thy servant,470 when he mentions that “in the beginning thou madest heaven and earth,” says nothing about times and is silent as to the days. For, clearly, that heaven of heavens which thou didst create in the beginning is in some way an intellectual creature, although in no way coeternal with thee, O Trinity. Yet it is nonetheless a partaker in thy eternity. Because of the sweetness of its most happy contemplation of thee, it is greatly restrained in its own mutability and cleaves to thee without any lapse from the time in which it was created, surpassing all the rolling change of time. But this shapelessness--this earth invisible and unformed--was not numbered among the days itself. For where there is no shape or order there is nothing that either comes or goes, and where this does not occur there certainly are no days, nor any vicissitude of duration.

CHAPTER X


10. O Truth, O Light of my heart, let not my own darkness speak to me! I had fallen into that darkness and was darkened thereby. But in it, even in its depths, I came to love thee. I went astray and still I remembered thee. I heard thy voice behind me, bidding me return, though I could scarcely hear it for the tumults of my boisterous passions. And now, behold, I am returning, burning and thirsting after thy fountain. Let no one hinder me; here will I drink and so have life. Let me not be my own life; for of myself I have lived badly. I was death to myself; in thee I have revived. Speak to me; converse with me. I have believed thy books, and their words are very deep.

CHAPTER XI


11. Thou hast told me already, O Lord, with a strong voice in my inner ear, that thou art eternal and alone hast immortality. Thou art not changed by any shape or motion, and thy will is not altered by temporal process, because no will that changes is immortal. This is clear to me, in thy sight; let it become clearer and clearer, I beseech thee. In that light let me abide soberly under thy wings.

Thou hast also told me, O Lord, with a strong voice in my inner ear, that thou hast created all natures and all substances, which are not what thou art thyself; and yet they do exist. Only that which is nothing at all is not from thee, and that motion of the will away from thee, who art, toward something that exists only in a lesser degree--such a motion is an offense and a sin. No one’s sin either hurts thee or disturbs the order of thy rule, either first or last. All this, in thy sight, is clear to me. Let it become clearer and clearer, I beseech thee, and in that light let me abide soberly under thy wings.

12. Likewise, thou hast told me, with a strong voice in my inner ear, that this creation--whose delight thou alone art--is not coeternal with thee. With a most persevering purity it draws its support from thee and nowhere and never betrays its own mutability, for thou art ever present with it; and it cleaves to thee with its entire affection, having no future to expect and no past that it remembers; it is varied by no change and is extended by no time.

O blessed one--if such there be--clinging to thy blessedness! It is blest in thee, its everlasting Inhabitant and its Light. I cannot find a term that I would judge more fitting for “the heaven of the heavens of the Lord” than “Thy house”--which contemplates thy delights without any declination toward anything else and which, with a pure mind in most harmonious stability, joins all together in the peace of those saintly spirits who are citizens of thy city in those heavens that are above this visible heaven.

13. From this let the soul that has wandered far away from thee understand--if now it thirsts for thee; if now its tears have become its bread, while daily they say to it, “Where is your God?”471; if now it requests of thee just one thing and seeks after this: that it may dwell in thy house all the days of its life (and what is its life but thee? And what are thy days but thy eternity, like thy years which do not fail, since thou art the Selfsame?)--from this, I say, let the soul understand (as far as it can) how far above all times thou art in thy eternity; and how thy house has never wandered away from thee; and, although it is not coeternal with thee, it continually and unfailingly clings to thee and suffers no vicissitudes of time. This, in thy sight, is clear to me; may it become clearer and clearer to me, I beseech thee, and in this light may I abide soberly under thy wings.

14. Now I do not know what kind of formlessness there is in these mutations of these last and lowest creatures. Yet who will tell me, unless it is someone who, in the emptiness of his own heart, wanders about and begins to be dizzy in his own fancies? Who except such a one would tell me whether, if all form were diminished and consumed, formlessness alone would remain, through which a thing was changed and turned from one species into another, so that sheer formlessness would then be characterized by temporal change? And surely this could not be, because without motion there is no time, and where there is no form there is no change.

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