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diff --git a/40341-0.txt b/40341-0.txt index be2f604..2746882 100644 --- a/40341-0.txt +++ b/40341-0.txt @@ -1,40 +1,4 @@ -The Project Gutenberg eBook, King Alfred's Old English Version of St. -Augustine's Soliloquies, by Saint Augustine, Translated by Henry Lee -Hargrove - - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - - - - -Title: King Alfred's Old English Version of St. Augustine's Soliloquies - Turned into Modern English - - -Author: Saint Augustine - - - -Release Date: July 26, 2012 [eBook #40341] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK KING ALFRED'S OLD ENGLISH VERSION -OF ST. AUGUSTINE'S SOLILOQUIES*** - - -E-text prepared by David Starner, Cathy Maxam, and the Online Distributed -Proofreading Team (http://www.pgdp.net) - - +*** START OF THE PROJECT GUTENBERG EBOOK 40341 *** Transcriber's note: @@ -1927,363 +1891,4 @@ Obvious typographical and printer errors have been corrected without comment. Other than obvious errors, the author's spelling, grammar, and use of punctuation are retained as in the original publication. - - -***END OF THE PROJECT GUTENBERG EBOOK KING ALFRED'S OLD ENGLISH VERSION OF -ST. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - - - - -Title: King Alfred's Old English Version of St. Augustine's Soliloquies - Turned into Modern English - - -Author: Saint Augustine - - - -Release Date: July 26, 2012 [eBook #40341] - -Language: English - -Character set encoding: ISO-8859-1 - - -***START OF THE PROJECT GUTENBERG EBOOK KING ALFRED'S OLD ENGLISH VERSION -OF ST. AUGUSTINE'S SOLILOQUIES*** - - -E-text prepared by David Starner, Cathy Maxam, and the Online Distributed -Proofreading Team (http://www.pgdp.net) - - - -Transcriber's note: - - In the Preface, Dr. Hargrove mentions the numbers at the - top of each page which refer to the page and line of the - corresponding text of the Old English. In this e-book - version, these numbers have been preserved as sidenotes, - placed at the nearest paragraph break. - - Due to the constraints of a plain text file, characters - with a macron cannot be shown. To see these characters - it is recommended that the reader use the utf-8 text file - or html versions of this text. In this iso-8859-1 (Latin1) - version, letters under a macron are shown within square - brackets after an equal sign (examples: [=a], [=e], [=u]). - - - - - -Yale Studies in English -Albert S. Cook, Editor - -XXII - -KING ALFRED'S OLD ENGLISH VERSION OF -ST. AUGUSTINE'S SOLILOQUIES - -Turned into Modern English - -by - -HENRY LEE HARGROVE, PH.D. - -Professor of English, Baylor University - - - - - - - -[Illustration] - -New York -Henry Holt and Company -1904 - - - - - TO - MY DEAR BROTHER - WARREN PENN HARGROVE - WHO DEPARTED THIS LIFE - FEBRUARY 8, 1903 - AGED 25 - - - - -PREFACE - - -Since the publication of my _King Alfred's Old English Version of St. -Augustine's Soliloquies_, which appeared in 1902, I have been at work on -this translation. With the faith that the unique importance of the work -justifies its being given this form for the benefit of the general -reader, and with the encouragement from scholars that my rendering will -be received in the kindly spirit which characterized the reception of my -former edition, I now venture this publication. - -For those who care to use the two editions together it will be seen (1) -that the Alfredian additions to the Latin are set in italics; and (2) -that the numbers at the top of each page refer to the page and line of -the corresponding text of the Old English. - -I must add that Professor Albert S. Cook has been my counsellor and -critic throughout the work. - - HENRY LEE HARGROVE. - - BAYLOR UNIVERSITY, - July 6, 1904. - - - - - King Alfred's Old English Version - OF - St. Augustine's Soliloquies - - TURNED INTO MODERN ENGLISH - - - - -KING ALFRED'S PREFACE - - -I then gathered for myself staves, and stud-shafts, and cross-beams, and -helves for each of the tools that I could work with; and bow-timbers and -bolt-timbers for every work that I could perform--as many as I could -carry of the comeliest trees. Nor came I home with a burden, for it -pleased me not to bring all the wood home, even if I could bear it. In -each tree I saw something that I needed at home; therefore I exhort -every one who is able, and has many wains, to direct his steps to the -self-same wood where I cut the stud-shafts. Let him there obtain more -for himself, and load his wains with fair twigs, so that he may wind -many a neat wall, and erect many a rare house, and build a fair -enclosure, and therein dwell in joy and comfort both winter and summer, -in such manner as I have not yet done. But He who taught me, and to whom -the wood was pleasing, hath power to make me dwell more comfortably -both in this transitory cottage by the road while I am on this -world-pilgrimage, and also in the everlasting home which He hath -promised us through Saint Augustine and Saint Gregory and Saint Jerome, -and through many other holy Fathers; as I believe also for the merits -of all those He will both make this way more convenient than it hitherto -was, and especially will enlighten the eyes of my mind so that I may -search out the right way to the eternal home, and to everlasting glory, -and to eternal rest, which is promised us through those holy Fathers. So -may it be. - -[Sidenote: 1.21--2.23] - -It is no wonder that one should labor in timber-work, both in the -gathering and also in the building; but every man desireth that, after -he hath built a cottage on his lord's lease and by his help, he may -sometimes rest himself therein, and go hunting, fowling, and fishing; -and use it in every manner according to the lease, both on sea and land, -until such time as he shall gain the fee simple of the eternal heritage -through his lord's mercy. So may the rich Giver do, who ruleth both -these temporary cottages and the homes everlasting. May He, who created -both and ruleth both, grant me to be fit for each--both here to be -useful and thither to attain. - -Augustine, bishop of Carthage, made two books about his own mind. These -books are called _Soliloquies_, that is, concerning the meditation and -doubts of his mind--how his Reason answered his mind when the mind -doubted about anything, or wished to know anything that it could not -before clearly understand. - - - - -BOOK I - - -Then said he, his mind often went fearing and searching out various and -rare things, and most of all about himself--_what[1] he was; whether his -mind and his soul were mortal and perishable, or ever-living and -eternal_; and again, about his God, what He was, and of what nature He -was; and what good it were best for him to do, and what evil best to -forsake. Then answered me something, I know not what, whether myself or -another thing; nor know I whether it was within me or without; _but this -one thing I most truly know, that it was my Reason_; and it said to me: - - [1] Passages in italics were added by Alfred to the original Latin. - -_Reason._ If thou have any good steward that can well hold that which -thou gettest and committest unto him, show him to me; _but if thou have -none so prudent, search till thou find him; for thou canst not both -always keep watch and ward over that which thou hast gained, and also -get more_. - -_Augustine._ _To what shall I commit what more I get, if not to my_ -memory? - -_R._ Is thy memory powerful enough to hold all things that thou thinkest -out and bidst it to hold? - -_A._ Nay, nay; _neither mine nor any man's_ is so strong that it can -hold everything that is committed to it. - -_R._ Then commit it to words and write it down. Howbeit methinks thou -art too feeble to write it all; _and though thou wert entirely sound_, -thou wouldst need to have a place retired and void of everything else, -_and a few wise and skilful men with thee who would hinder thee in no -wise, but give aid to thy ability_. - -_A._ I have none of these, _neither the leisure, nor the help of other -men, nor a place retired enough to suit me for such work_; therefore I -know not what I shall do. - -[Sidenote: 4.14--6.6] - -_R._ I know then nothing better than that thou shouldst pray. Make known -thy wish to God, _Saviour of mind and body_, that thou mayst through -such salvation obtain what thou wishest. _And when thou hast prayed_, -write the prayer, _lest thou forget it_, that thou be the fitter for thy -task. And pray sincerely in few words and with full understanding. - -_A._ _I will do even as thou teachest me, saying thus_: - -O Lord, Thou who art the Creator of all things, grant me first to know -how to pray to Thee aright and acceptably, and that I may merit to be -worthy that Thou _for thy mercy_ wilt redeem and deliver me. On Thee I -call, O Lord, who madest all that could not else have sprung into being, -nor without Thee could even abide. I call to Thee, O Lord, who leavest -none of thy creatures to become naught. To Him I call who hath made all -creatures beautiful without any original substance. To Thee I call, who -never wroughtest any evil, but rather every good work. To Him I call who -teacheth to a few wise men that evil is naught. - -O Lord, thou hast wrought all things perfect, and nothing imperfect; to -Thee is no creature untoward; though any thing will, it can not be so, -_for Thou hast shapen them all orderly, and peaceable, and so harmonious -that none of them can altogether destroy another, but the ugly ever -adorneth the beautiful_. To Thee I call, whom everything loveth that can -love, both those which know what they love, and those which know not -what they love. Thou who hast shapen all creatures very good, without -any evil--Thou who wilt not altogether _show thyself_ openly to any but -to them that are pure _in heart_, I call to Thee, O Lord, because Thou -art the Father of truth and wisdom, of the true and highest life, and of -the highest blessedness, and of the highest good, and of the highest -brightness, and of the intelligible light; _Thou who art the Father of -the Son who hath awakened us, and still arouseth us, from the sleep of -our sins_, and warneth us to come to Thee. - -[Sidenote: 6.7--7.21] - -To Thee I pray, O Lord, who art the highest truth, and through whom is -true all that is true. I pray to Thee, O Lord, who art the true life, -and through whom all things live that do live. Thou art the highest -blessedness, and through Thee are blessed all that are blessed. Thou art -the highest good[2] ... is and beautiful. Thou art the intelligible -light through which man knoweth. I pray to Thee, O Lord, who wieldest -all the world; whom we can not know bodily, _neither by eyes, nor by -smell, nor by ears, nor by taste, nor by touch_; although such laws as -we have, and such virtues as we have, we take _all those that are good_ -from thy realm, _and from thy realm we draw an example of all the good -we perform_. For every one falleth who fleeth from Thee, and every one -riseth who turneth to Thee, and every one standeth who abideth in Thee; -he dieth who wholly forsaketh Thee, he is quickened who turneth to Thee, -and he liveth indeed who abideth in Thee. No one that is wise forsaketh -Thee, no one seeketh Thee except he be wise, and no one altogether -findeth Thee but the pure in heart. That is, he perisheth who forsaketh -Thee. _He who loveth Thee seeketh Thee; he who followeth after Thee hath -Thee. Thy truths which Thou hast given us awaken us from the sleep of -our sins._ Our hope lifteth us to Thee. Our love, which Thou hast given -us, bindeth us to Thee. Through Thee we overcome our foes, both -_spiritual and carnal_. Thou who forgivest, _draw nigh to me and have -mercy upon me_, because Thou hast bestowed upon us great gifts, to wit, -that we shall never entirely perish and thus come to naught. - - [2] An omission in the MS. - -O Lord, who warnest us to watch, _Thou hast given us reason_, wherewith -to find out and distinguish good and evil, and to flee the evil. Thou -hast given us patience not to despair in any toil nor in any misfortune. -Nor is this a wonder, _because Thou dost verily rule well, and makest us -to serve Thee well_. Thou hast taught us to understand that _worldly -wealth_, which we looked upon as our own, is alien to us, and -transitory; and Thou hast also taught us to consider as our own what we -looked upon as alien to us, _to wit, the kingdom of heaven, which we -once despised. Thou who hast taught us to do no unlawful thing, and hast -also taught us not to mourn_ even though our riches should wane. _Thou -who hast taught us to subject our body to our mind._ - -[Sidenote: 7.21--9.11] - -Thou who didst overcome death when Thou thyself didst arise, _and also -wilt make all men arise. Thou who makest us all worthy of Thee, and -cleansest us from all our sins, and justifiest us, and hearest our -prayers. Thou who madest us of thy household, and who teachest us all -righteousness, and always teachest us the good, and always dost us good, -and leavest us not to serve an unrighteous lord, as we did aforetime._ -Thou callest us back to our way, and leadest us to the door, and openest -to us, and givest us the bread of _eternal_ life and the drink _of -life's well_. Thou who threatenest men for their sins, and who teachest -them to judge righteous judgments, and to do righteousness. Thou -strengthenedst us, and yet dost strengthen us, in our belief, in order -that unbelievers may not harm us. Thou hast given us, and yet givest us, -understanding, that we may overcome the error of those [who teach -that][3] men's souls have, after this world, no reward _for their -deserts, either of good or of evil, whichever they do here_. Thou who -hast loosed us from the thraldom of other creatures, _Thou always -preparest eternal life for us, and always preparest us for eternal -life_. - - [3] Supplied by translator to complete the sense. - -Come now to my aid, Thou who art the only eternal and true -Deity--_Father, and Son, and Holy Ghost_--without any variableness or -turning, without any need or impotence, and without death. Thou who -always dwellest in the highest brightness and in the highest -steadfastness, in the highest unanimity and the highest sufficiency; for -to Thee there is no want of good, but Thou always dwellest thus full of -every good unto eternity. _Thou art Father, and Son, and Holy Ghost._ - -[Sidenote: 9.12--10.23] - -Thee serve all the creatures that Thou didst create; to Thee is every -good soul subject; at thy command the heavens turn and all stars hold -their courses; at thy behest the sun bringeth the bright day, and the -moon light by night; _after the image of these_ Thou dost govern and -wield all this world, so that all creatures change even as day and -night. Thou rulest and fixest the year by the alternations of the four -seasons--to wit, spring, and summer, autumn, and winter; each of which -alternateth and varieth with the other, so that each of them is again -exactly what and where it formerly was; and so all stars change and vary -in the same manner--_likewise the sea and the rivers; in the same manner -all creatures suffer change. Howbeit, some vary in another manner, so -that the same come not again where they formerly were, nor become just -what they were; but others come in their stead, as leaves on trees; and -apples, grass, plants, and trees grow old and sere, and others come, wax -green, and grow, and ripen; wherefore they again begin to wither. And -likewise all beasts and fowls, in such manner that it is now too long to -reckon them all. Yea, even men's bodies wax old, just as other creatures -do; but just as they formerly lived more worthily than trees or other -animals, so shall they arise more worthily on Doomsday, so that never -afterward shall their bodies become naught nor wax old; and though the -body had decayed, yet the soul was ever-living since first it was -created._ - -_And all the creatures, about whom we say that they seem to us -inharmonious and unsteadfast, have yet somewhat of steadiness, because -they are bridled with the bridle of God's commandments._ God gave -freedom to men's souls, that they might do either good or evil, -whichever they would; and promised good for a reward to them that do -good, and evil to them that do evil. - -[Sidenote: 11.1--12.17] - -With God is prepared _the well-spring of every good_, and thence is -prepared and granted to us every good of those which we have; He -shieldeth us against every evil. Nothing is above Him, but all things -are under Him, or with Him, or in Him. He created man in His own image, -and every man who knoweth himself knoweth that all this is true. To that -God I cry, and say: - -Hear me, hear me, O Lord, for Thou art my God and my Lord, my Father, -and my _Creator_, and my _Governor_, and my hope, and my riches, and my -honor, and my house, and my inheritance, and my salvation, and my life. -Hear me, O Lord, hear me, _Thy servant_. Few understand Thee. - -Thee alone I love truly above all other things; Thee I seek, _Thee I -follow_, Thee I am ready to serve; under Thy rule I wish to dwell, _for -Thou alone reignest_. I pray Thee to command me _what Thou wilt_; but -heal and open mine eyes that I may see Thy _wonders_, and drive from me -folly and _pride, and give me wisdom_ that I may understand Thee, and -teach me whither I should look to behold Thee; then shall I, methinks, -do gladly that which Thou commandest me. - -I beseech Thee, Thou merciful, _benevolent, and beneficent Lord_, to -receive me, Thy fugitive; _since once I was formerly Thine, and then -fled from Thee to the devil, and fulfilled his will, enduring much -misery in his service. But if to Thee it seemeth as it doth to me_, long -enough have I felt the pains which I have now suffered, and longer have -I served Thy foes than I should those whom Thou hast [under Thy -feet].[4] Long enough have I been in the reproach and shame which they -brought on me; but do Thou receive me now, Thine own servant, for I am -fleeing from them. _Behold, did they not receive me even before I had -fled from Thee to them? Never again restore me to them, now that I have -sought Thee_, but open to me Thy door, and teach me how to come. I have -naught to bring Thee but good will, for I myself have nothing else, nor -know I aught better than to love the heavenly and the spiritual above -the earthly; and this I do, good Father, since I know naught better than -that. _But I know not how I shall now come to Thee except Thou teach -me_; teach it, then, to me, and help me. If it is by faith that they -find Thee who do find Thee, give me that faith. If by any other power -they find Thee who do find Thee, give me that power. If by wisdom they -find Thee who find Thee, then give me wisdom. Augment in me the hope _of -eternal life_, and increase Thy love in me. - - [4] Supplied from the Latin. - -[Sidenote: 12.17--14.5] - -O, how wonderful is Thy goodness, for it is unlike all other good -things. I desire to come to Thee; and all that I have need of on the way -I desire from Thee, and chiefly that without which I can not come to -Thee. If Thou forsake me, I perish; yet I know that Thou wilt not -forsake me _unless I forsake Thee; nor will I forsake Thee_, for Thou -art the highest good. There is none who rightly seeketh Thee that doth -not find Thee. He alone seeketh Thee aright whom Thou teachest aright to -seek Thee, and how he should seek Thee. O, good Father, free me entirely -from the error in which I have hitherto wandered, and yet wander; and -teach me the way in which no foe can encounter me before I come to Thee. -If I love naught above Thee, I beseech Thee that I may find Thee; and if -I desire any thing beyond measure and wrongly, deliver me from it. Make -me worthy to behold Thee. - -Thou most ancient and most wise Father, I commit to Thee my body, that -Thou mayest keep it whole. Yet I know not what I ask--whether I am -asking a thing useful or useless to me or _to the friends whom I love -and who love me_; nor do I know how long Thou wilt keep it whole. -Therefore I commit and commend it to Thee, _for Thou knowest better than -I what I need_. Wherefore I pray Thee alway to teach me, while I am in -this body and this world, and help me alway to _utter the counsel which -is pleasing to Thee, and which is best and most righteous for me in this -life_. But above all other things I earnestly pray Thee to convert me -wholly to Thee, and let nothing overcome me on this way, to prevent me -from coming to Thee; and cleanse Thou me while I am in this world, and -make me humble. Give me loftiness of soul. Make me reasonable and just -and prudent and perfect; and, O God, make me a lover of Thy wisdom and a -perceiver of it, and make me worthy to dwell in Thy blessed kingdom. -Amen! - - * * * * * - -[Sidenote: 14.5--15.15] - -Now I have done as thou didst teach me; now I have prayed even as thou -badest me. _Then answered me my Reason and said_: - -_R._ _I see that thou hast prayed_; but say now what thou hast merited, -or what thou wouldst have. - -_A._ I would understand all, and know what I just now said. - -_R._ Sum up, then, from _all that thou hast just spoken about, that -which seemeth to thee that thou most needest and most requirest to -know_; then clothe it in few words, and tell it to me. - -_A._ _I will tell it to thee at once_: I would understand God and know -mine own soul. - -_R._ Wouldst thou know any thing more? - -_A._ _Many things I fain would know that I know not._ Howbeit there is -nothing I wish more to know than this. - -_R._ Then inquire after and seek what thou askest, and tell me first -what thou knowest with most certainty, and then say to me: 'Sufficiently -known will _God and my soul be to me, if they shall be as well known to -me as this thing_.' - -_A._ I can name nothing so well known to me as I would that God were. - -_R._ What, then, can we do, if thou knowest not the measure? Thou -oughtest to know when it seemed to thee enough, and if thou ever come to -that limit, then thou shouldst go no further, but shouldst seek -something else, lest thou shouldst desire any thing beyond measure. - -_A._ I know what thou wishest; I should illustrate to thee by some -example; but I can not, for I know naught like unto God, so that I can -say to thee: 'I should like to know God as well as I know this thing.' - -[Sidenote: 15.16--17.8] - -_R._ _I am astonished at thee_, why thou sayest that thou knowest -nothing like unto God, and yet dost not know what He is. - -_A._ If I knew aught like unto Him, I would love that thing exceedingly. -Since I know naught like unto Him, I love nothing but Him and mine own -soul; howbeit, I know not what either of them is. - -_R._ _Thou sayest that thou lovest naught but God and thy soul; if that -is true_, lovest thou then no other friend? - -_A._ Why, if I love a soul, do I not love my friend? Hath not he a soul? - -_R._ _If thou lovest thy friend because he hath a soul, why, then, -lovest thou not every thing that hath a soul?_ Why dost thou not love -_mice_ and _fleas_? - -_A._ I love them not, because they are carnal animals, not men. - -_R._ Have not thy friends likewise _bodies_, even as beasts have? - -_A._ Yet it is not on this account I love them, but because they are -men, and have reason in their minds--that quality I love even in -_slaves_. Those that I hate, I hate because they turn the good of reason -into evil, _since I am allowed both to love the good and to hate the -evil_. Therefore I love all my friends, some less, some more; and him -whom I love more than another, I love him so much more than the other as -I perceive that he hath a better will than the other, and the desire to -make his reason more serviceable. - -_R._ Thou understandest it well enough, and rightly enough. But if any -one should now say to thee that he could teach thee how thou mightest -know God as well as thou knowest Alypius thy servant, would that seem -enough to thee, or how much wouldst thou thank him for it? - -_A._ I should thank him, but nevertheless I would not answer 'enough.' - -_R._ Why? - -_A._ Alypius is better known to me than God, yet even him I know not so -well as I would. - -[Sidenote: 17.9--19.2] - -_R._ Look to it now that thy desire be not beyond measure, now that thou -_comparest them together. Wouldst thou know God just as thou dost -Alypius?_ - -_A._ Nay; nor do I make them the more alike, albeit I name them -together. But I say that one often knoweth more about higher than about -lowlier things. I know now about the _moon, how it will move to-morrow -and other nights_; but, I know not what I shall eat to-morrow, which is -a baser matter. - -_R._ Then wouldst thou know enough about God, if He should be as well -known to thee as the _motion of the moon_--in what constellation it now -is, or into which it is going next? - -_A._ Nay; I wish that He were better known to me than the moon which I -see with mine eyes. Yet I do not know but that God may, for some secret -reasons, which we know not, change it in another wise; then should I be -perplexed in what I now imagine I know about it. _But I would have such -knowledge about God, in my reason and in my understanding, that nothing -could disturb me, nor bring me into any doubt._ - -_R._ Dost thou believe, therefore, that I can make thee _wiser about God -than thou now art about the moon_? - -_A._ _Yea_; I believe it, but I should prefer to know it, for we believe -all that we know, and we are ignorant of many things which we believe. - -_R._ Methinks that thou dost not trust the external senses--_eyes, ears, -smell, taste, and touch--as a means of clearly understanding what thou -wouldst, unless thou comprehend it in the mind by the reason_. - -_A._ _That is true_; I trust them not. - -_R._ Wouldst thou know thy servant, whom we were just now speaking of, -with the outer senses, or with the inner? - -_A._ I know him now as well as I can know him with the external senses; -but I should like to know his mind with my mind; then I should know what -_was his loyalty toward me_. - -[Sidenote: 19.3--20.17] - -_R._ Can one know otherwise _than with the mind_? - -_A._ _It doth_ not _seem to me that I can know it_ as I would. - -_R._ Dost thou, then, not know thy servant? - -_A._ How can I know him, seeing I am not certain that I know myself? It -is said in the law that one shall love his neighbor even as himself. How -then do I know in what way I should love him, if I do not know whether I -love myself? Nor do I know how he loveth me; yet I know that it is the -same with him in regard to me. - -_R._ If thou with the inner sense wouldst know God, why pointest thou me -to the outer senses, as if thou wouldst see Him bodily, just as thou -formerly saidst thou sawest the moon? I know not therefore how thou -teachest it to me, nor can I teach it to any one, by the outer senses. -But tell me whether it seemeth enough for thee to know God as Plato and -Plotinus knew him? - -_A._ I dare not say that it would seem to me enough, because I know not -whether it seemed to them enough in regard to that which they knew. I -know not whether it seemed to them that they needed to know more of Him, -but even so they formerly seemed to me.[5] When I prayed, methought I -did not so fully understand that which I besought as I would. But I -still could not forbear to speak about it, just as it seemed to me that -I needed, and just as I supposed it was. - - [5] Doubtful rendering of and _sw[=a]-sw[=a] m[=e] [=e]r p[=u]hton_. - -_R._ _Methinks now it seemeth to thee that_ it is one thing _to know, -and quite another only to suppose_. - -_A._ _Yea, so methinks; therefore I would now that thou tell me what -difference there is between these, or what one certainly knoweth._ - -_R._ _Knowest thou that thou didst learn the science which we call -geometry? In that science thou learnedst on a ball, or an apple, or a -painted egg, that thou mightest by the painting understand the motion of -the heavens and the course of the stars. Knowest thou that thou didst -learn in the same science about a line drawn along the middle of the -ball? Knowest thou what was there taught thee about the positions of the -twelve stars and the path of the sun?_ - -[Sidenote: 20.17--22.10] - -_A._ Yea; I know well enough what the line signifieth. - -_R._ _Now that thou sayest thou doubtest this no whit_, dost thou not -fear the Academicians, _those philosophers who said that there was never -anything certain beyond a doubt_? - -_A._ Nay; I do not fear them much, _for they said that there never was a -wise man_. Therefore I am not at all ashamed not to be wise, for I know -that as yet I am not wise; but if I ever become as wise as they, then I -will do as they teach, _until I can say that I know without doubt what I -seem to myself to know_. - -_R._ I do not object at all to thy doing so. But thou sayest thou -knowest about the line _which was painted on the ball on which thou -learnedst the revolution of this heaven_; I would know whether thou also -knowest about the ball _on which the line is drawn_. - -_A._ Yea; I know both. _No man can mistake that._ - -_R._ Didst thou learn with the eyes or with the mind? - -_A._ With both: first with the eyes, then with the mind. The eyes -brought me to the understanding; but after I had perceived it, I left -off looking with the eyes, and reflected, _for it seemed to me that I -could contemplate much more of it than I could see, after the eyes had -fixed it in my mind. Just so a ship bringeth one over the sea; when he -cometh ashore, he letteth the ship stand, for it seemeth to him that he -can travel more easily without it than with it._ However, it seemeth -easier to me to travel by skiff on dry land than to learn any science -with the eyes, but without the reason--though the eyes must at times -give aid. - -_R._ _Therefore thou must needs look rightly with the eyes of the mind -to God, just as the ship's anchor-cable is stretched direct from the -ship to the anchor, and fasten the eyes of thy mind on God, just as the -anchor is fastened in the earth. Though the ship be out among the -sea-billows, it will remain sound and unbroken if the cable holdeth, -since one end of it is fast to the earth and the other to the ship._ - -[Sidenote: 22.11--24.7] - -_A._ _What is that which thou callest the mind's eyes?_ - -_R._ _Reason, in addition to other virtues._ - -_A._ _What are the other virtues?_ - -_R._ _Wisdom, and humility, and honor, and moderation, and -righteousness, and mercy, and prudence, and constancy, and benevolence, -and chastity, and abstinence. With these anchors thou art able to fasten -to God the cable that shall hold the ship of thy mind._ - -_A._ _May the Lord God make me entirely as thou teachest me [to be]. I -would if I could, but I can not understand how I shall be able to obtain -these anchors, or how I shall fasten them, except thou teach it to me -more clearly._ - -_R._ _I could teach thee, but I ought first to ask thee how many of this -world's lusts thou hast renounced for God. After thou hast told me that, -then I can say to thee without any doubt that thou hast obtained so many -of the anchors as thou hast renounced the lusts of the world._ - -_A._ _How can I forsake that which I know and am familiar with, and have -been used to from childhood, and love that which is unknown to me except -by hearsay? Howbeit, I feel sure that if I knew what thou sayest about -me as certainly as what I here see for myself, I would love that, and -despise this._ - -_R._ _I wonder why thou speakest so. Suppose now if a letter with seal -from thy lord should come to thee, canst thou say thou art not able to -understand him by that, nor to recognise his will therein? If thou -sayest that thou canst know his will therein, say then whether it -seemeth to thee better to follow his will, or to follow after the wealth -which he gave thee over and above his friendship._ - -_A._ _Whether I will or not, I must speak truly, unless I am prepared to -lie. If I lie, God knoweth it. Therefore I dare speak only the truth, so -far as I can know it. Methinks it is better to forsake the gift, and -follow the giver, who is to me the steward both of the riches and of his -friendship, unless I can have both. I should like, however, to have -both, if I could follow both the wealth and also his will._ - -[Sidenote: 24.7--25.23] - -_R._ _Full rightly hast thou answered me, but I would ask thee whether -thou supposest that thou canst have all that thou now hast without thy -lord's friendship._ - -_A._ _I do not suppose that any man is so foolish as to think that._ - -_R._ _Thou understandest it rightly enough, but I would know whether -thou thinkest that what thou hast is temporal or eternal._ - -_A._ _I never supposed it to be eternal._ - -_R._ _What thinkest thou about God and the anchors which we spake -of--are they like these, or are they eternal?_ - -_A._ _Who is so mad as to dare say that God is not eternal?_ - -_R._ _If He is eternal, why lovest thou not the eternal Lord more than -the temporal? Lo, thou knowest that the Eternal will not leave thee, -except thou go from Him; and thou must needs depart from the other -whether thou will or no; thou must either leave him, or he thee. Howbeit -I perceive that thou lovest him very much, and also fearest and dost -well; very rightly and very becomingly thou dost. But I wonder why thou -dost not love the Other much more, Him who giveth thee both the -friendship of the worldly lord and His own, and, after this world, life -eternal. The Lord is the ruler of you both--thine and thy lord's whom -thou so immeasurably lovest._ - -_A._ _I confess to thee that I would love Him above all other things, if -I could understand and know Him as I would. But I can understand very -little of Him, or nothing at all, and yet at times, when I think -carefully of Him, and any inspiration cometh to me about the eternal -life, then I by no means prefer this present life to that, nor even love -it so much._ - -_R._ _Wishest thou now to see Him and clearly understand Him?_ - -_A._ _I have no wish above that._ - -_R._ _Keep, then, His commandments._ - -[Sidenote: 25.24--27.13] - -_A._ _What commandments?_ - -_R._ _I named them to thee before._ - -_A._ _Methinks they are very burdensome and very manifold._ - -_R._ _What one loveth, methinks, is not burdensome._ - -_A._ _Nor doth any work seem burdensome to me if I can see and have what -I work for. But doubt begetteth heaviness._ - -_R._ _Thou graspest it well enough in speech, and well enough thou -understandest it._ But I can say to thee that I am the faculty of -Reason, which argueth with thee--the discursive faculty whose province -it is to explain to thee in such wise that thou mayest see God with thy -mind's eyes as clearly as thou now seest the sun with the eyes of the -body. - -_A._ _Almighty God reward thee! I am truly grateful for thy promise to -teach it to me so clearly. Although I was ignorant, yet I emerge from -this condition to a clearer vision of Him_, if I come to see Him as I -now see the sun. _Howbeit I do not see the sun so clearly as I would -like to. I know very little better what the sun is, though I look on it -every day. Still it seemed good to me that I might thus clearly see -God._ - -_R._ _Now consider very earnestly what I formerly said to thee._ - -_A._ _I will, so much as possible._ - -_R._ First know of a truth that the mind is the eye of the soul; -secondly, thou must know that it is needful for one to see what one -looketh at; the fourth is what one would see. For every one having eyes -first looketh at that which he would see till he hath beheld it. When he -hath beheld it then he truly seeth it. But thou must know that I who now -speak with thee am Reason, and I am to every human mind what looking is -to the eyes. Three things it behooveth the eyes of every human body to -have; the fourth is what it seeketh and would draw to them. One is that -thou hast and usest and lovest that which thou formerly didst hope for. - -[Sidenote: 27.13--29.13] - -_A._ _Alas! Shall I ever come to that which I hope for, or shall that -ever come to me which I desire?_ - -_R._ Add now love as a third besides faith and hope; for the eyes of no -soul are entirely sound--especially to see God with--if lacking these -three. Seeing, then, is knowing. - -_A._ If then there be sound eyes, that is, perfect understanding, what -is then wanting to it, or what is more needful? - -_R._ The soul's vision is _Reason and Contemplation_. But many souls -look with these, and yet see not what they desire, because they have not -entirely sound eyes. But he who wisheth to see God must have the eyes of -his mind whole; that is, he must have an abiding faith and a just hope -and a full love. When he hath all these, then hath he life blessed and -eternal. The vision which we shall catch of God is knowledge. That -knowledge is between two things--between that which understandeth and -that which is understood--and is fastened on both _even as love is -between the lover and the one loved. On both it is fastened, as we said -before concerning the anchor-cable that the one end was fast to the -ship, and the other to the land._ - -_A._ _Then if it ever again happeneth that I can see God as thou now -teachest me that I should behold Him, would I need all three of the -things that thou formerly spakest about, namely: faith and hope and -love?_ - -[Sidenote: 29.13--30.27] - -_R._ What need then is there of faith, when one seeth that which he -formerly exercised faith toward, and again knoweth that which he -formerly hoped for? But love never waneth--it abideth greatly increased -when the understanding is fixed on God; nor hath love ever any end. -_Omni consummatione uidi finem; latum mandatum tuum nimis_:[6] _that is, -of everything in the world I shall see the end, but the end of thy -commandments I shall never see_. That is the love about which he -prophesied. But, although the soul be perfect and pure while it is in -the body, it can not see God as it desireth, because of the sorrow and -tribulation of the body, except with much labor through faith and hope -and love. _These are the three anchors which sustain the ship of the -mind in the midst of the dashing of the waves. Yet the mind hath much -comfort because it believeth and clearly knoweth that the misfortunes -and unhappiness of this world are not eternal. So the ship's master,[7] -when the ship rideth most unsteadily at anchor and the sea is roughest, -then knoweth of a truth that calm weather is coming. Three things are -needful to the eyes of each soul: One is that they be whole; the second, -that they should look at what they would see; the third, that they may -see what they look at. For the three is God's help necessary, for one -can neither do good nor any thing without His aid. Therefore He is -always to be entreated that He be ever helpful; therefore also He -inspireth us and inciteth us first to be well-wishing, and afterwards -worketh with us that which He willeth till such time as we perfect it -with Him; and especially He worketh with us as with some powerful tool, -just as it is written[8] that with each well-working person God is a -co-worker. We know that no man can perform any good unless God work with -him; howbeit no man must be so idle as not to begin something through -the strength that God giveth him._ - - [6] Ps. 119. 96, inexactly quoted. - - [7] Translating MS., _ho feut_, emended to _hl[=a]ford_ at the - suggestion of Professor Cook. Cf. translator's ed. of the OE. - version, 29. 20. - - [8] 1 Cor. 3. 9. - -_A._ _Thou teachest me the right way. Now I know what I ought to do; but -I do not know whether I can or can not._ - -_R._ _Thou oughtest not to despair because thou canst not come at once -to that which thou desirest for thyself. Can he who would learn a -science ever do so in a short time, a little more or a little less? -Thine is the science of all sciences, to wit, that one should seek after -God and look toward Him and see Him._ - -[Sidenote: 30.27--32.7] - -_A._ _Well thou advisest me; but I recall what thou didst formerly -promise me, and very joyfully I abide that promise; thou didst promise -to teach me how to see God with the eyes of my mind as clearly as I now -see the sun with the eyes of my body._ - -_R._ _Well thou remindest me; I will do for thee what I promised._ Call -to mind now that thou canst see with thy body's eyes three things in -regard to the sun: One is that it existeth; another, that it shineth; -the third, that it lighteth up many things with its shining. _All the -things which are bright, when the sun shineth on them, shine against it, -each after its own kind. But those things which are not bright shine not -against the sun, although it shineth on them. But the sun shineth, -nevertheless, on them, and yet he who looketh toward it can not see it -wholly just as it is. All this and more thou canst observe concerning -God. He is the high Sun. He always abideth, lighting up with His own -light both the sun which we see with bodily eyes and all creatures both -spiritual and terrestrial. Therefore he seemeth to me a very foolish man -who wisheth to understand Him just as He is, while we are yet in this -world. Behold! I suppose that no one is so foolish that he becometh -sorrowful because he can not see and understand, just as it is, the sun -which we look at with corporeal eyes; but every one rejoiceth that at -least he can understand according to the measure of his understanding. -He doth well who desireth to understand the Eternal and Almighty Sun; -but he doth very foolishly, if he wisheth to know Him perfectly while he -is in this world._ - -_A._ _Very wonderfully and very truly thou teachest, and very much thou -hast comforted me and brought me into good hope._ But I pray still for -what thou aforetime didst promise me. - -_R._ Two things I promised that I would accomplish _and teach thee, to -wit, to understand God and thyself. But I would know how thou desirest -to understand that--whether thou wouldst believe without experience, or -know by experience._ - -[Sidenote: 32.8--33.19] - -_A._ _I would know it by experience, for I know nothing of it surely._ - -_R._ That is no wonder. I did not explain it to thee in such wise that -thou couldst know it by experience; for there is yet something which -thou must first know, to wit, whether we both are whole. - -_A._ Thou must know whether thou findest any health, either in me, or in -thyself, or in us both. _It becometh thee to teach and me to listen; and -it becometh me to answer what I understand according to the measure of -my understanding, if so be I understand it at all; if I do not -understand it at all, then must I admit it and leave it to thy -judgment._ - -_R._ Wishest thou to know more than about God and thyself? - -_A._ I answer thee that I do not _wish anything_ more earnestly; but I -dare not promise thee that I shall not desire any thing else than that; -for it is verily hidden from me, albeit something cometh into my mind -which, methinks, nothing can hinder me from furthering and performing. -When another thing cometh which seemeth to me more right and reasonable, -then I leave off that which I formerly held enough; and therefore at -times it happeneth that something is so fixed in my mind, that I think I -shall never let it go so long as I live. Howbeit there cometh to me then -some trouble which occupieth me so that I can never leave it, nor can I -perform it although I can not think of any better [thing to be done].[9] -But three things have troubled me most: One is, I fear that I must part -with my friends whom I love most, _or they with me--either for life or -for death_; the second is, I fear sickness, _both the known and the -unknown_; the third is, I fear death. - - [9] Supplied by translator. - -_R._ _I hear now what thou lovest most next to thine own reason and -God_: They are, the life of thy friends, and thine own health, and thine -own life. _Of these five things thou art afraid that thou shalt lose -some, because thou lovest them all very much._ If thou didst not love -them, then thou hadst not dreaded that thou wouldst lose them. - -[Sidenote: 33.19--35.8] - -_A._ I admit what thou sayest to me. - -_R._ Therefore methinks that I see thee very sad and greatly cast down -in thy mind, because thou hast not such health as thou hadst; nor hast -thou all thy friends with thee _so agreeable and harmonious as thou -wouldst. Nor doth it seem to me any wonder that thou art sad for that -reason._ - -_A._ Thou understandest it rightly; I can not gainsay that. - -_R._ If then it ever happen that thou shalt find thyself full whole and -full strong, and hast all thy friends with thee, both in mind and in -body, _and in that same work and in that same will which pleaseth thee -best to do_, wilt thou then be happy at all? - -_A._ Yea, verily; if it should now suddenly happen, I do not know _how -on earth_ I would begin. - -_R._ Hast thou not then still some trouble, such as immoderate sorrow, -either of mind or of body--seeing now thou hast those two things? Wert -thou, therefore, foolish in heart, when thou didst wish that thou -shouldst see with such eyes the high and everlasting Sun? - -_A._ Now thou hast overcome me withal, so that I by no means know how -much of health I have, nor how much of sickness. - -_R._ That is no wonder. No man hath such sound eyes that he can look any -length of time toward the sun which we here see, much less if he have -weak eyes. But those that have weak eyes can be more at ease in the -darkness than in the light. Methinks, though, that it seemeth to thee -that thou hast sound eyes. _Thou thinkest of the health of thy soul's -eyes, but thou dost not think of the great light which thou wishest to -see. Be not wroth with me, albeit I question thee and examine thee, for -I needs must do that. Methinks thou dost not understand thyself._ - -[Sidenote: 35.9--37.3] - -_A._ _I am in no wise wroth with thee, but rejoice in what thou sayest, -because I know that thou seekest my good._ - -_R._ Wishest thou any wealth? - -_A._ Long ago I resolved that I should despise it. I am now three and -thirty years old, and I was one less than twenty when I first resolved -that I would not love wealth overmuch. Though enough should come to me, -I would not rejoice very much, _nor enjoy it too immoderately, nor would -I gain more to keep than I could fitly make use of, and keep and support -the men on, whom I must help_; and the residue I think as orderly to -divide as I best am able so to do. - -_R._ Wishest thou any honor? - -_A._ I confess to thee that I did wish that till recently desire failed. - -_R._ Desirest thou not a beautiful wife, and withal modest and well -instructed and of good manners and subject to thy will, and one who hath -much substance and would not engross thee in any thing, nor hinder thee -from enjoying leisure at thy will? - -_A._ Dost thou not praise her overmuch that I may wish her all the more? -For methinks there is nothing worse for him _that willeth to serve God -than to take a wife--though some one hath said_ that it is better to -take one for the rearing of children. Howbeit I say that _it is better -for priests not to have a wife. Therefore I decided that I would take -none, because I wished to be the freer to serve God_. - -_R._ I hear now that thou dost not think to take a wife; but I would -know whether thou still hast any love or lust _after any uncleanness_. - -_A._ _Why askest thou more about that?_ I do not now desire that; but if -lust ever cometh to me, I dread it _as an adder_. Ever the less is my -desire for it, and ever the more I wish to see the light, even as I lust -the less after this manner. - -_R._ How about food? How much dost thou desire that? - -[Sidenote: 37.4--39.13] - -_A._ I desire none of those meats which I have renounced; I desire those -which I have thought right to eat, when I see them. What shall I say -more either about meat, or drink, or baths, _or riches, or honor, or any -worldly lusts_? Nor do I wish any more of these than I shall need to -have for my bodily comfort and to keep my strength. _Howbeit I need much -more for the wants of those men which I must take care of, and moreover -this I needs must have._ - -_R._ Thou art right. But I would know whether thy old _covetousness and -greediness be entirely extirpated and uprooted from thy mind, so that it -can not still grow_. - -_A._ _Why askest thou that?_ - -_R._ I speak of the things which thou before saidst to me that thou -hadst decided to leave off and for nothing would turn back to again, -namely: overmuch wealth, and _immoderate honor, and inordinately rich -and luxurious living_; and therefore I now ask whether, either for the -love of them or for the love of any thing, thou wilt return to them -again. I heard formerly that thou saidst that thou lovedst thy friends, -next to God and thine own reason, above other things. Now I would know -whether thou, for their love, wouldst lay hold of these things again. - -_A._ I will lay hold of all again for their love, if I can not else have -their companionship--_yet it doth not please me so to do_. - -_R._ Very reasonably thou dost answer me and very rightly. _Howbeit I -understand that the lusts of the world are not entirely uprooted from -thy mind, although the trench be prepared; for the roots can sprout -thence again._ Yet I impute that not to thee as a fault, for thou layest -hold of it not for the love of those things but for the love of this -thing which it is more right to love than that. _I never ask about any -man, what he doth; but yet I ask thee now why thou lovest thy friends so -much, or what thou lovest in them, or whether thou lovest them for their -own sake or for some other thing._ - -[Sidenote: 39.14--41.19] - -_A._ I love them for friendship and for companionship, _and above all -others I love those who most help me to understand and to know reason -and wisdom, most of all about God and about our souls; for I know that I -can more easily seek after Him with their help than I can without_. - -_R._ How then if they do not wish to inquire _after the One whom thou -seekest_? - -_A._ I shall teach them so that they will. - -_R._ But how then if thou canst not, and if they be so foolish as to -love other things more than that which thou lovest, and say that they -can not or will not? - -_A._ _I, nevertheless, will have them_: they will be helpful to me in -some things and I likewise to them. - -_R._ But how then if they disturb thee, _and if the infirmities of the -body hinder thee_? - -_A._ That is true; _howbeit I would not fear at all the infirmities, if -it were not for three things: One of these is heavy sorrow; another is -death; the third is that I can not seek nor truly find what I desire -just as thou madest me know_. Toothache hindered me from all learning, -but yet it did not altogether snatch from me the remembrance of that -which I formerly learned. Howbeit I suppose, if I should understand -certainly that which I yearn to understand, sorrow would seem to me very -little, or else naught, compared with faith. Yet I know many a pain is -much sharper than toothache, albeit I never suffered any sharper. I -learned that Cornelius Celsus taught _in his books_ that in every man -wisdom is the highest good and sickness the greatest evil. The saying -appeareth to me very true. Concerning the same thing the same Cornelius -saith: 'Of two things we are what we are, to wit, of soul and of body. -_The soul is spiritual, and the body earthy._ The best faculty of the -soul is wisdom, and the worst affliction of the body is sickness.' -Methinks moreover that this is not false. - -[Sidenote: 41.19--43.12] - -_R._ Have we not now shown clearly enough that wisdom is the highest -good? Is it not also beyond a doubt that it is to every man the best of -all the virtues? And is it not his best work to search after wisdom, -and love it whenever he findeth it? But I would that we two might now -search out who the lovers of this wisdom should be. _Dost thou not know -that every man who loveth another very much liketh better to caress and -kiss the other on the bare body than where the clothes come between? Now -I understand that thou lovest wisdom very much, and wishest so much to -know and feel it naked that thou wouldst not that any cloth were -between; but it will seldom so openly reveal itself to any man. At those -times when it will show any limb thus bare, it doth so to very few men; -but I know not how thou canst receive it with gloved hands. Thou must -also place the bare body against it, if thou wilt feel it._ But tell me -now, if thou lovedst a certain beautiful woman very immoderately and -above all other things, and if she _fled from thee_ and would -reciprocate thy love on no other condition than that thou wouldst -renounce every other love for hers alone, _wouldst thou then do as she -wished_? - -_A._ Alas! what a hard thing thou dost enjoin upon me! _Didst thou not -formerly admit that I loved nothing above wisdom, and moreover I too -admitted it, albeit thou saidst then that_ whoever loveth one thing for -the sake of another, he doth not of a truth love that former thing for -which he professeth love, _but really that for which he loved the former -thing and thought to obtain it_. Therefore I assert that I love wisdom -for no other thing than for its own sake. I love all the world--each -thing as I consider it profitable, and especially that thing most which -helpeth me to wisdom; and moreover those things which I fear most to -lose. Howbeit I do not love any thing else in such wise as I love -wisdom. Every thing which I love most I grant, while I love it most, to -no man but to myself, _except wisdom alone_. It I love above all other -things, and yet of my free will I would grant it to every man, so that -all who are on this earth might love it and search after it, yea, find -it, and then use it; for I know that each of us would love the other by -so much more as our will and our love were more in unison. - -[Sidenote: 43.13--44.24] - -_R._ _Said I not formerly that he who would feel the bare body must feel -it with bare hands? And I say also, if thou wilt behold wisdom itself -thus bare, that thou must not allow any cloth between thine eyes and it, -nor even any mist; albeit to that thou canst not come in this present -life, though I enjoin it upon thee, and though thou wish it._ Wherefore -no man ought to despair, though he have not so sound eyes as he who can -look the sharpest; even he who can look the sharpest of all can not -himself see the sun just as it is while he is in this present life. Yet -no man hath such weak eyes that he can not live by the sun and use it, -if he can see at all, unless he be purblind. _Moreover, I can teach unto -thee other parables about wisdom. Consider now whether any man seeketh -there the king's home where he is in town, or his court, or his army, or -whether it seemeth to thee that they all must come thither by the same -road; on the contrary, I suppose they would come by very many roads: -some would come from afar, and would have a road very long and very bad -and very difficult; some would have a very long and very direct and very -good road; some would have a very short and yet hard and strait and foul -one; some would have a short and smooth and good one; and yet they all -would come to one and the same lord, some more easily, some with more -difficulty; neither do they come thither with like ease, nor are they -there alike at ease. Some are in more honor and in more ease than -others; some in less, some almost without, except the one that he -loveth. So is it likewise with wisdom. Each one who wisheth it and who -anxiously prayeth for it, he can come to it and abide in its household -and live near it; yet some are nearer it, others farther from it; just -so is every king's court: some dwell in cottages, some in halls, some on -the threshing-floor, some in prison; and yet they all live by the favor -of one lord, just as all men live under one sun, and by its light see -what they see. Some look very carefully and very clearly; some see with -great difficulty; others are stark blind, yet use the sun. But just as -the visible sun lighteth the eyes of our body, so wisdom lighteth the -eyes of our mind, which is our understanding. And just as the eyes of -the body are more sound, thus to use more of the sun's light_, so is it -also with the mind's eyes, that is, the understanding: just by so much -as that is sounder, by so much more may it see the eternal sun, which is -wisdom. Every man that hath sound eyes needeth no other guide nor -teacher to see the sun, except health. If he hath sound eyes, he may -himself look at the sun. On the contrary, if he hath unsound eyes, then -he needeth that one teach him to look first on the wall, then on gold, -and on silver; when he can more easily look on that, [then let him -look][10] on fire, before he looketh at the sun. Then after he hath -learned that his eyes do not at all avoid the fire, let him look on the -stars and on the moon, then on sunshine, before he looketh on the sun -itself. And just so with the other sun that we formerly spake of, that -is, wisdom. He who wisheth to see it with his mind's eyes must begin -very gradually, and then little by little mount nearer and nearer by -steps, _just as if he were climbing on a ladder and wished to ascend -some sea-cliff. If he then ever cometh up on the cliff, he may look both -over the shore and over the sea, which then lieth beneath him, and also -over the land that formerly was above him._ But if it seemeth good to -us, let us stop here for this day, and to-morrow seek further after the -same thing which we before sought after. - - [10] Supplied by translator. - -[Sidenote: 44.25--46.10] - -_A._ _Nay, not at all; but I humbly pray thee that thou weary not, nor -leave off the conversation here; but say somewhat more clearly about it -so that I may more clearly feel and understand something concerning this -wisdom, and bid me what thou wilt._ I will understand it, if it lies in -my power. - -_R._ I know not anything to command thee of which thou hast more need -for the science which thou wishest to know, than that thou despise, so -much as thou art able, worldly honors, _and especially intemperate and -unlawful ones_, because I fear that they may bind thy mind to themselves -and take it with their snare, just as one catcheth wild beasts or -fowls, so that thou canst not accomplish what thou wishest; for I know -that the freer thou art from the things of this world, the more clearly -thou shalt understand about the wisdom which thou desirest; and if it -ever happen that thou canst so entirely forsake them that thou desirest -naught of them, then shall I be able to say to thee forsooth (believe me -if thou wilt), that in that very hour thou shalt know all that thou -wishest now to know, and shalt have all that thou wishest to have. - -[Sidenote: 46.10--48.6] - -_A._ When shall that be? I do not believe that it will ever be that I -shall not yearn at all after this world's honors, unless one thing -happen, namely: that I see _those honors which thou promisest me. -Howbeit I know not that it would please me so well to yearn no more -after this world's honors._ - -_R._ Now methinks thou dost not answer me with reason. Methinks that -thou speakest very much as if thine eyes should say to thy mind: 'We -will never avoid the darkness of the night until we can see the sun -itself.' Thus, methinks, the eyes do, if they avoid that part of the -sun's light which they can see. It can not happen even to the soundest -of all eyes that they can look from this world and see the sun as it is. -By this thou mayest conclude that thou oughtest not to sigh though thou -canst not see wisdom naked with the eyes of thy mind just as it is; for -thou canst never do that _while thou art in the darkness of thy sins. -But enjoy the wisdom which thou hast, and have joy in the part which -thou canst understand, and seek more with thy whole heart. Wisdom itself -knoweth what thou art worthy of, and how much it may show itself to -thee. There is naught worse in a man than to suppose that he is worthy -of what he is not. The physician knoweth better than the sick whether he -can be healed or not, or whether he can be healed by mild or by severe -treatment. Therefore thou must not excuse thyself too much, nor sigh too -much after aught. The eyes of thy mind are not so wholly sound as thou -dost suppose._ - -[Sidenote: 48.7--49.18] - -_A._ Cease, O cease! Do not vex me, nor increase my sorrow. Enough have -I, though thou increase it not. _Thou seekest it at times so high, at -times so deep, that I understand now that I am not such as I supposed, -but I am ashamed that I supposed that which was not. Truly enough thou -hast said. The Physician_ whom I wish to heal me knoweth how _sound my -eyes_ are. He knoweth what He wisheth to show me. To Him I commit -myself, and to His goodness I entrust myself. May He do unto me -according to His will! On Him I call, that He may make fast my soul to -Him. I will never again say that I have _sound eyes until I see wisdom -itself_. - -_R._ I know no better advice for thee than thou formerly saidst. But -leave off woe and sorrow, _and be measurably happy_. Thou wert formerly -too immoderately sorrowful, _for sorrow injureth both mind and body_. - -_A._ Thou wouldst restrain my weeping and my sorrow, and still I -perceive no limit to my misery and misfortunes. Thou bidst me leave off -sorrow lest I, _either in mind_ or in body, be weaker; yet I find no -strength, _either in mind_ or body, but am full nigh in despair. But I -beseech thee, if thou in any wise canst, to lead me by some shorter way, -somewhat nearer the light _of the understanding_ which I long ago -desired and yet could not come by in my ignorance; notwithstanding that -I may afterwards be ashamed to look again toward the darkness which I -formerly desired to forsake, if ever I draw nigh to the light. - -_R._ Let us now end this book here properly, and name a shorter way in -another book, if we can. - -_A._ Nay, nay; let us not leave this book yet until I am able to -understand that which we are after. - -_R._ Methinks I ought to do as thou bidst me. Something draweth me on, I -know not what, _but I surmise it is the God thou seekest after_. - -_A._ _Thanks be to Him that adviseth thee, and to thee also, if thou -praise Him._ Lead whither thou wilt: _I will follow after thee if I -can_. - -[Sidenote: 49.19--52.2] - -_R._ Methinks thou desirest still to know that same thing about God and -thy soul which thou didst formerly desire. - -_A._ Yea, that alone I desire. - -_R._ Wishest thou aught more? Wishest thou not to know truth? - -_A._ How can I, without truth, know aught of truth, _or what wilt thou -say, without truth, that God is? For we hear it read in the Gospel that -Christ said that He is the way, the truth, and the life._ - -_R._ Rightly thou sayest; but I would know whether it seemeth to thee -that the true and truth are one [and the same thing]. - -_A._ Two things, methinks, they are, _just as wisdom is one thing, and -that which is wise is another_; and likewise chastity is one thing, and -that which is chaste is another. - -_R._ Which, then, doth seem to thee better, the true or truth? - -_A._ Truth; for all that is true is so because of truth; and every thing -that is chaste is so because of chastity; _and he who is wise is so -because of wisdom_. - -_R._ _Thanks be to God that thou understandest it so well. Howbeit I -would know whether thou suppose, if a wise man were dead, wisdom would -be dead._ Or again, if a chaste man were dead, chastity would be dead. -Or if a truthful man were dead, would truth then be dead. - -_A._ Nay, nay, verily; that can not come to pass. - -_R._ _Well dost thou understand it._ But I would know whether thou -suppose that wisdom is gone, or chastity, or truth, when the man passeth -away; _or whence they formerly came, or where they are, if they exist? -Or whether they be corporeal, or spiritual?_ For no man doubteth that -every thing that is existeth somewhere. - -_A._ _Very searching is thy question, and pleasant for him to know who -can know it. What is wanting to him who knoweth that?_ - -_R._ _Canst thou recognize the righteous and the unrighteous?_ - -[Sidenote: 52.3--53.19] - -_A._ _Yea, to some extent; not, however, as I would. But I would like to -know what thou formerly didst ask._ - -_R._ _I wonder why thou hast so completely forgotten what thou only a -little before didst admit that thou knewest._ Didst thou not say before -that thou knewest truth to be eternal, although the true man passed -away? And now thou sayest, 'If it existeth.' - -_A._ That same thing I say still. I know that it abideth, although the -true man passeth away. - -_R._ All that is true abideth while it doth exist; _but that which thou -callest truth is God. He ever was, and ever will be, immortal and -eternal. God hath all knowledge in Himself sound and perfect. He hath -made two eternal things, to wit, angels and men's souls, to which He -gave some portion of eternal gifts, such as wisdom and righteousness, -and many others which it seemeth to us too numerous to count. To angels -He giveth according to their capacity, and to the souls of men He giveth -gifts according to the capacity of each. These same they need never -lose, for they are everlasting, and to men He giveth many and divers -good gifts in this world, although they be not eternal. Howbeit they are -serviceable while we are in this world. Dost thou yet understand that -souls are immortal? If thou hast understood it, do not conceal it from -me, but confess it. If it is otherwise, tell me then._ - -_A._ _Thanks be to God_ for the part I know. I will now consider this -and hold it as I best can, and if I have doubts about any thing, I will -promptly tell them to thee. - -_R._ Believe firmly in God, and commit thyself wholly to God, and seek -not too much the fulfilling of thine own will above His; but be His -servant, not thine own; and confess that thou art His servant. Then He -will raise thee ever nearer and nearer to himself, and will not let any -adversity befall thee. Howbeit if He permit any adversity to befall -thee, it will be for thy good, although thou canst not understand it. - -[Sidenote: 53.20--54.6] - -_A._ That I both hear and believe, _and this instruction I will follow -as I best can_, and will pray God that I may fulfil it _as thou long ago -didst instruct me; do thou now teach me, if thou wilt_. - -_R._ Do this for me first, and _tell me again, after thou hast studied -this, what thou likest of this; and if thou doubtest aught about any of -these things, then tell it to me_. - - -_Here endeth the anthology of the first book._ - - - - -BOOK II - - -_Here beginneth the anthology of the second book._ - - -_A._ Alas! Long have we been unoccupied, yet we have not sought after -_what thou didst promise me_. - -_R._ _Let us make amends for it_; let us carry it forward into another -book. - -_A._ Yea, let us indeed. - -_R._ Let us believe that God is our Helper. - -_A._ Truly would I that we believed it, if I had power. _But methinks -faith is not in our power, in such measure as we seek, unless_ God give -it to us. - -_R._ _Both faith and all the good that we shall have. Therefore I know -not what else we can do without His help. Howbeit I advise thee that -thou begin it._ Pray in as few words as thou most sincerely canst, _and -ask for that which is and may be most needful for thee_. - -_A._ _Then said I_: 'Lord, Lord, Thou who remainest unchangeable, grant -me these _two things which I always wished_, to wit, that I may -understand Thee and myself.' _Now I have done as thou didst instruct -me_; truly have I prayed. - -_R._ _Now I hear what thou wishest to know. Howbeit I would first learn -from thee whether thou knowest without doubt_ that thou dost exist or -not; _or that thou dost live or dost not live_. - -_A._ _These are two things which_ I certainly know. - -_R._ What now wishest thou to know? - -_A._ Whether I be immortal. - -_R._ I hear that thou wouldst live always. - -_A._ That I confess. - -_R._ Wilt thou, then, know enough if I cause thee to know that thou -mayest live always? - -[Sidenote: 56.13--58.22] - -_A._ That is a very good desire; _yet say what I ask thee about: whether -I shall live always; and then I would know whether I, after the parting -of the body and the soul, shall ever know more than I now know of all -that which I have long wished to know; for I can not find any thing -better in man than that he know, and nothing worse than that he be -ignorant_. - -_R._ Now I know all that thou wishest: One thing is, thou wouldst exist; -another, thou wouldst live; the third, thou wouldst know. And I know -also why thou wishest these three things: Thou wouldst exist in order to -live, and thou wouldst live in order to know. And these three things I -hear that thou certainly knowest: Thou knowest that thou art, and thou -knowest that thou livest, and thou also knowest that thou knowest -something, albeit thou knowest not all that thou wouldst know. - -_A._ That is true. _These three things I know, and these three things I -desire. I would exist in order that I may live. What would I care -whether I existed, if I lived not? Or what would I care for life, if I -knew nothing?_ - -_R._ _Now I hear that thou lovest all that thou dost love on account of -these three things, and I know also which of the three things thou -lovest most. Thou lovest to exist because thou wouldst live, and thou -wouldst live in order to know. Thus I perceive that thou lovest wisdom -above all other things. That, methinks, is the highest good, and also -thy God._ - -_A._ _Truth thou sayest to me. What is the highest wisdom other than the -highest good? Or what is the highest good except that every man in this -world love God as much as he loveth wisdom--whether he love it much, or -little, or moderately? So much as he loveth wisdom, so much doth he love -God._ - -_R._ _Very rightly thou hast understood it. But I would we began again -where we were before. Now thou knowest that thou art, and that thou -livest, and that thou knowest something, albeit not so much as thou -wouldst; and a fourth thing thou wouldst also know, to wit, whether the -three things all be eternal or not, or whether any of them be eternal; -or, if they are all eternal, whether any of them after this world in the -eternal life shall either become worse or wane._ - -[Sidenote: 58.22--59.27] - -_A._ _All my yearning hast thou understood very well._ - -_R._ _About what doubtest thou now? Didst thou not before confess that -God is eternal and almighty, and hath created two rational and eternal -creatures, as we before said, namely: angels and men's souls, to which -He hath given eternal gifts? These gifts they need never lose. If thou -now rememberest this and believest this, then knowest thou beyond doubt -that thou art, and always wilt be, and always wilt love, and always wilt -know something, albeit thou mayest not know all that thou wouldst. Now -thou knowest about those three things that thou askedst about, namely: -(1) Whether thou art immortal; (2) Whether thou shalt know something -throughout eternity; (3) Whether thou, after the parting of the body and -the soul, shalt know more than thou now knowest, or less. After the -fourth we shall still seek--now that thou knowest the three--until thou -also know that._ - -_A._ _Very orderly thou dost explain it, but I will yet say to thee what -I firmly believe, and about what I yet doubt. I do not doubt at all -about God's immortality and about His omnipotence, for it can not be -else respecting the trinity and the unity, which was without beginning -and is without end. Therefore I can not otherwise believe, for He hath -created so great and so many and so wonderful visible creatures; and He -ruleth them all and directeth them all, and at one time adorneth them -with the most winsome appearances, while at another time He taketh away -their adornments and beauties. He ruleth the kings who have the most -power on this earth--who like all men are born, and also perish like -other men. Then He letteth them rule while He willeth. For such and for -many such things I do not know how I can doubt His eternity; and also -about the life of our souls I do not now doubt any more. But I doubt yet -about the eternity of souls, whether they are immortal._ - -[Sidenote: 59.28--60.29] - -_R._ _About what dost thou doubt? Are not all the holy books well nigh -full of the immortality of the soul? But methinks that too long to -enumerate now in full, and too long for thee to hear._ - -_A._ _I have heard a good deal of it, and I also believe it; but I -desire rather to know it than to believe it._ - -_R._ _I wonder why thou yearnest to know so very much and so certainly -what no man in the prison of this present life ever so certainly could -know as thou wishest, although many yearn to understand it more clearly -in this present life than many others believe it from the sayings of -these and truthful men. No one can ever understand all that he would, -till the soul be parted from the body; nor indeed before Doomsday so -clearly as he would. And yet the holy Fathers that were before us knew -very truly about that which thou before didst ask, to wit, about the -immortality of men's souls, which was so clear to them that they had no -doubt, since they despised this present life[11] ... they would be -parted; and just as they endured the greatest torments in this world, so -they would afterward have the greater reward in the eternal life. -Through the sayings of such men we should infer that we can not -understand it as clearly as they could; howbeit as regards the -immortality of the soul, if thou dost not yet assent to it, I will make -thee to understand it, and I will also cause thee to be ashamed that -thou understoodest it so slowly._ - - [11] A break in the MS. - -_A._ _Even so do! Cause me to be ashamed therefor._ - -_R._ _Behold, I know that thou hast to-day the lord whom thou trustest -in all things better than thyself; and so also hath many a servant who -hath a less powerful lord than thou hast; and I know that thou hast also -many friends whom thou trustest well enough, though thou dost not trust -them altogether so well as thou dost thy lord. How seemeth it to thee -now, if thy lord should tell thee some news which thou never before -heardest, or if he should say to thee that he saw something which thou -never sawest? Doth it seem to thee that thou wouldst doubt his -statement at all, because thou didst not see it thyself?_ - -[Sidenote: 60.29--61.29] - -_A._ _Nay, nay, verily; there is no story so incredible that I would not -believe it, if he should tell it. Yea, I even have many companions, -whom, if they should say that they themselves saw or heard it, I would -believe just as well as if I myself saw or heard it._ - -_R._ _I hear now that thou believest thy lord better than thyself, and -thy companions quite as well as thyself. Thou dost very rightly and very -reasonably, in that thou hast such good faith in them. But I would that -thou shouldst tell me whether Honorius, the son of Theodosius, seem to -thee wiser or more truthful than Christ, the Son of God._ - -_A._ _Nay, verily nay; nowhere near! But methinks that it is difficult -for thee to compare them together. Honorius is very good, although his -father was better; the latter was very devout and very prudent and very -rightly of my lord's kin; and so is he who still liveth there. I will -honor them just as a man should a worldly lord, and the others of whom -thou didst formerly speak just as their masters, and as one should the -king who is the King of all kings, and the Creator and Ruler of all -creatures._ - -_R._ _Now I hear that the Almighty God pleaseth thee better than -Theodosius; and Christ, the Son of God, better than Honorius, the son of -Theodosius. I blame thee not that thou lovest both, but I advise thee to -love the higher lords more, for they know all that they wish and can -perform all that they wish._ - -_A._ _All that thou sayest is true. I believe it all._ - -_R._ _Now I hear that thou trustest the higher lord better. But I would -know whether it seem to thee that thy worldly lords have wiser and truer -servants than the higher lords have. Trustest thou now thyself and thy -companions better than thou dost the Apostles, who were the servants of -Christ Himself? Or the Patriarchs? Or the Prophets, through whom God -Himself spake to His people what He would?_ - -_A._ _Nay, nay; I trust not ourselves so well, nor anywhere near, as I -do them._ - -[Sidenote: 61.30--62.30] - -_R._ _What spake God then more often, or what said He more truly through -His Prophets to His people than about the immortality of souls? Or what -spake the Apostles and all the holy Fathers more truly if not about the -eternity of souls and about their immortality? Or what meant Christ, -when He said in His Gospel: 'The unrighteous shall go into eternal -torments, and the righteous into eternal life'? Now thou hearest what -said Christ and His Apostles; and I heard before that thou didst doubt -nothing of the word of Honorius and his servants. Why doubtest thou, -then, about the words of Christ, the Son of God, and those of the -Apostles, which they themselves uttered? They spake to us more of such -like words than we can count, and with many examples and proofs they -explained it to us. Why canst thou, then, not believe them all, and why -saidst thou before that thou wert their man?_ - -_A._ _So I say still, and say that I believe them, and also know exactly -that it is all true that God either through Himself or through them -said; for there are more of these occurrences in the holy books than I -can ever count. Therefore I am now ashamed that I ever doubted about it, -and I confess that I am rightly convinced, and I shall always be much -happier when thou dost convince me of such things than I ever was when I -convinced another man. All this I knew, however, before; but I forgot -it, as I fear also that I shall this. I know also that I had so clean -forgotten it that I should never have remembered it again, if thou hadst -not cited me clearer examples, both about my lord and about many -parables._ - -_R._ _I wonder why thou couldst ever suppose that men's souls were not -eternal, for thou clearly enough knewest that they are the highest and -the most blessed of the creatures of God; and thou knowest also clearly -enough that He alloweth no creature entirely to pass away so that it -cometh to naught--not even the most unworthy of all. But He beautifieth -and adorneth all creatures, and again taketh away their beauty and -adornments, and yet again reneweth them. They all so change, however, -that they pass away, and suddenly come again and return to that same -beauty and to the same winsomeness for the children of men, in which -they were before Adam sinned. Now thou canst perceive that no creature -so fully passeth away that it cometh not again, nor so fully perisheth -that it doth not become something. Now that the weakest creatures do not -pass away entirely, why then supposest thou that the most blessed -creature should entirely depart?_ - -[Sidenote: 62.30--63.34] - -_A._ _Alas! I am beset with wretched forgetfulness, so that I can not -remember it as well as before. Methinks now that thou hadst explained it -to me clearly enough by this one example, though thou hadst said nothing -more._ - -_R._ _Seek now in thyself the examples and the signs, and thou canst -know well what thou before wouldst know, and what I explained to thee by -the concrete examples. Ask thine own mind why it is so desirous and so -zealous to know what was formerly, before thou wert born, or ever thy -grandfather was born; and ask it also why it knoweth what is now present -and what it seeth and heareth every day; or why it wisheth to know what -shall be hereafter. Then I suppose it will answer thee, if it is -discreet, and say that it desireth to know what was before us for the -reason that it always existed since the time that God created the first -man; and therefore aspireth to what it formerly was, to know what it -formerly knew, although it is now so heavily weighed with the burden of -the body that it can not know what it formerly knew. And I suppose that -it will say to thee that it knoweth what it here seeth and heareth, -because it is here in this world; and I suppose also that it will say -that it wisheth to know what shall happen after our days, because it -knoweth that it shall ever be._ - -_A._ _Methinks now that thou hast clearly enough said that every man's -soul ever is, and ever shall be, and ever was since God first made the -first man._ - -_R._ _There is no doubt that souls are immortal. Believe thine own -reason, and believe Christ, the Son of God, and believe all His -sayings, because they are very reliable witnesses; and believe thine own -soul, which always saith to thee through its reason that it is in thee; -it saith also that it is eternal, because it wisheth eternal things. It -is not so foolish a creature as to seek that which it can not find, nor -wish for that which doth not belong to it. Give over now thy foolish -doubting. Clear enough it is that thou art eternal and shalt ever -exist._ - -[Sidenote: 63.34--64.35] - -_A._ _That I hear and that I believe and clearly know, and I am rejoiced -as I never was at anything. Now I hear that my soul is eternal and ever -liveth, and that the mind shall ever hold all that my mind and my reason -gathered of good virtues. And I hear also that my intellect is eternal. -But I wish yet to know what I before asked about the intellect: whether -it shall, after the parting of the body and the soul, wax or wane, or -shall stand still in one place, or do as it before did in this -world--for a time wax, then for a time wane. I know now that life and -reason are eternal, albeit I fear that it shall be in that world as it -is here in children. I do not suppose that the life there shall be -without reason, any more than it is here in children; in that case there -would be too little winsomeness in that life._ - -_R._ _I hear now what thou wouldst know, but I can not tell thee in a -few words. If thou wilt know it clearly, then shalt thou seek it in the -book which we call_ De Videndo Deo. _In English the book is called_ Of -Seeing God. _But be now of good cheer, and think over what thou hast now -learned, and let us both pray that He may help us, for He promised that -He would aid every one who called on Him and rightly wished it; and He -promised without any doubt that He would teach us after this world that -we might very certainly know perfect wisdom and full truthfulness, which -thou mayest hear about more clearly in the book which I have before -named to thee_--De Videndo Deo. - - -_Here endeth the anthology of the second book which we call_ -Soliloquies. - - - - -BOOK III - - -_Then said I: Now thou hast ended the sayings which thou hast selected -from these two books, yet hast not answered me about what I last asked -thee, to wit, about my intellect. I asked thee whether, after the -parting of body and soul, it would wax or wane, or whether it would do -both as it before did._ - -_R._ _Did I not say to thee before that thou must seek it in the book -which we then spake of? Learn that book, then thou wilt find it there._ - -_A._ _I do not care now to study all that book; but I would that thou -tell me that[12] ... the glory of the good, that their own torment may -seem the more to them, because they would not by their Father's advice -merit the same honors while they were in this world. And the good see -also the torments of the wicked in order that their own glory may seem -the more. The wicked see God as the guilty man who is condemned before -some king; when he seeth him and his own dear ones, then seemeth to him -his punishment the greater. And so also the dear ones of the king see -their punishment, so that their honors always may seem to them the -greater. No man ought to suppose that all those that are in hell have -like torments, nor that all those that are in heaven have like glory; -but every one hath according to his merits, punishment as well as glory, -whichever he is in. The like have their like. Moreover, it is not to be -supposed that all men have like wisdom in Heaven; for every one hath it -in the measure which he here merited. As he toileth better here and -better yearneth after wisdom and righteousness, so hath he more of it -there; likewise more honor and more glory. Hath it now been clearly -enough explained about wisdom and about the vision of God?_ - - [12] A break in the MS. - -[Sidenote: 66.5--67.9] - -_A._ _Yea; truly enough I believe that we need not lose aught of the -wisdom which we now have, although the soul and the body part. But I -believe that our intellect shall thereby be very much increased, though -we can not all know before Doomsday what we would know. Howbeit I -believe that after Doomsday naught will be hidden from us, neither of -that which is in our days, nor of that which was before us, nor of that -which shall come after us. Thou hast now related to me many examples, -and I myself have seen in the writings of the sacred books more than I -can reckon, or even can remember. Thou didst show me also such reliable -testimony that I can do nothing else but believe it; for if I believe -not weaker testimony, then know I very little or naught. What know I -except that I wish we knew about God as clearly as we would? But the -soul is weighed down and busied with the body so that we can not, with -the eyes of the mind, see any thing just as it is, any more than thou -canst see at times the sun shine, when the clouds shoot between it and -thee, although it shineth very brightly where it is. And even though -there be no cloud between thee and it, thou canst not see it clearly -just as it is, because thou art not where it is; nor can thy body be -there; nor can thy bodily eyes come any nearer there, nor even see that -far. Not even the moon, which is nearer us, can we see just as it is. We -know that it is larger than the earth, and yet it doth not seem at times -larger than a shield on account of the distance. Now thou hast heard -that we can not with the eyes of the mind ever see any thing of this -world just as it is; yet from the part of it which we see we must -believe the part which we do not see. But it is promised us beyond any -doubt that, as soon as we come out of this world and the soul is -released from the prison of the body, we shall know every thing which we -now desire to know, and much more than the ancients, the wisest of all -on the earth, could know. And after Doomsday it is promised that we may -see God openly--yea, see Him just as He is; and know Him ever afterwards -as perfectly as He now knoweth us. There shall never be any wisdom -wanting to us. He who granteth us to know Himself will conceal naught -from us. Howbeit we shall know then all that we now wish to know, and -also that which we do not now wish to know. We shall all see God, both -those who here are worst, and those who here are best. All the good -shall see Him, to their comfort, and joy, and honor, and happiness, and -glory; and the wicked shall see Him just the same as the good, though to -their torment, for they shall see[13] ... might or could in this world, -or whether they had any remembrance of the friends whom they left behind -in this world._ - - [13] Omission in the MS. - - * * * * * - -[Sidenote: 67.9--68.10] - -_Then answered he his own thoughts and said: Why supposest thou that the -departed good who have full and complete freedom shall know what they -wish to know, either in this present life or in that to come? Why -supposest thou that they have no memory of their friends in this world, -inasmuch as the wicked Dives feared the same torments for his friends in -hell as he had merited? It was he whom Christ spake of in His Gospel -that besought Abraham to send Lazarus the beggar to him that he, with -his little finger, might place a drop of water on his tongue and -therewith cool his thirst. Then said Abraham: 'Nay, my son; but consider -that thou didst withhold from him all comforts when ye were both in the -body, thou having every good, and he every misfortune. He can not now do -more for thy comfort than thou wouldst then do for him.' Then said the -rich man: 'Abraham, if that can not be, send him to my five brethren who -are still on the earth where I was, that he may tell them in what -punishment I am, and may admonish them to take warning not to come -hither.' Then said Abraham: 'Nay, nay; they have the books of the holy -Fathers with them on earth. Let them study them and believe them. If -they do not believe them, neither will they believe Lazarus, though he -come to them.'_ - -[Sidenote: 68.11--69.14] - -_Now we can hear that both the departed good and the wicked know all -that happeneth in this world, and also in the world in which they are. -They know the greatest part--though they do not know it all before -Doomsday--and they have very clear remembrance of their kin and friends -in the world. And the good help the good, every one of them another, as -much as they can. But the good will not have mercy on their wicked -friends, because the latter do not wish to depart from their evil, any -more than Abraham would not pity the rich man who was his own kin -because he perceived that he was not so humble to God as he ought -rightly to be. The wicked, then, can neither do their friends nor -themselves any good, because they were formerly, when they were in this -world, of no aid either to themselves or to their friends who had passed -away before them. But it shall be with them even as it is with men, who -are in this world brought into the prison of some king and can see their -friends all day and ask about them what they desire, albeit they can not -be of any good to them, nor the prisoners to them; they have neither the -wish nor the ability. Wherefore the wicked have the greater punishment -in the world to come, because they know the glory and the honor of the -good; and all the more because they recall all the honor which they had -in this world; and moreover they know the honor which those have who -shall then be left behind them in this world._ - -[Sidenote: 69.14--70.5] - -_Howbeit the good, then, who have full freedom, see both their friends -and their enemies, just as in this life lords and rulers often see -together both their friends and their enemies. They see them alike and -know them alike, albeit they do not love them alike. And again the -righteous, after they are out of this world, shall recall very often -both the good and the evil which they had in this world, and rejoice -very much that they did not depart from their Lord's will, either in -easy or in hidden things, while they were in this world. Just so some -king in this world may have driven one of his favorites from him, or he -may have been forced from the king against both of their wills; then -hath he many torments and many mishaps in his exile, yet he may come to -the same lord whom he before was with, and there be much more worshipful -than he was. Then he will recall the misfortunes which he had there in -his exile, and yet not be the more unhappy. But I myself saw or_ -[_believed_] _what more untrustworthy men told me than those were who -told what we are seeking. Must I not needs do one of two things--either -believe some men or none? Methinks now that I know who built the city of -Rome, and also many another thing which existed before our day, all of -which I can not sum up. I know not who built the city of Rome for the -reason that I myself saw it. Nor even know I of what kin I am, nor who -my father or mother was, except by hearsay. I know that my father begat -me and my mother bare me, but I do not know it because I myself saw it, -but because it was told me. Howbeit not so trustworthy men told that to -me as those were who said that which we now for a long time have sought -for; and still I believe it._ - -_Therefore methinks that man very foolish and very wretched who will not -increase his intelligence while he is in this world, and also wish and -desire that he may come to the eternal life, where nothing is hid from -us._ - - -_Here end the sayings which King Alfred collected from the book which we -call in...._ - - - - -YALE STUDIES IN ENGLISH. - -ALBERT S. COOK, EDITOR. - - - I. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at <a -href="http://www.gutenberg.org">www.gutenberg.org</a></p> -<p>Title: King Alfred's Old English Version of St. Augustine's Soliloquies</p> -<p> Turned into Modern English</p> -<p>Author: Saint Augustine</p> -<p>Release Date: July 26, 2012 [eBook #40341]</p> -<p>Language: English</p> -<p>Character set encoding: ISO-8859-1</p> -<p>***START OF THE PROJECT GUTENBERG EBOOK KING ALFRED'S OLD ENGLISH VERSION OF ST. AUGUSTINE'S SOLILOQUIES***</p> <p> </p> -<h3>E-text prepared by David Starner, Cathy Maxam,<br /> - and the Online Distributed Proofreading Team<br /> - (http://www.pgdp.net)</h3> <p> </p> <hr class="full" /> <p> </p> @@ -2314,7 +2300,7 @@ of Professor Cook. Cf. translator's ed. of the OE. version, 29. 20.</p></div> <blockquote class="small"><p class="hang2"><span style="margin-left: 2em;">I.</span> The Foreign Sources of Modern English Versification. <span class="smcap">Charlton M. Lewis</span>, Ph.D. $0.50.</p> -<p class="hang2"><span style="margin-left: 1.5em;">II.</span> Ælfric: A New Study of his Life and Writings. <span class="smcap">Caroline +<p class="hang2"><span style="margin-left: 1.5em;">II.</span> Ælfric: A New Study of his Life and Writings. <span class="smcap">Caroline Louisa White</span>, Ph.D. $1.50.</p> <p class="hang2"><span style="margin-left: 1em;">III.</span> The Life of St. Cecilia, from MS. Ashmole 43 and MS. @@ -2398,360 +2384,6 @@ and use of punctuation are retained as in the original publication.</p> <p> </p> <p> </p> -<hr class="full" /> -<p>***END OF THE PROJECT GUTENBERG EBOOK KING ALFRED'S OLD ENGLISH VERSION OF ST. AUGUSTINE'S SOLILOQUIES***</p> -<p>******* This file should be named 40341-h.txt or 40341-h.zip *******</p> -<p>This and all associated files of various formats will be found in:<br /> -<a href="http://www.gutenberg.org/dirs/4/0/3/4/40341">http://www.gutenberg.org/4/0/3/4/40341</a></p> -<p> -Updated editions will replace the previous one--the old editions -will be renamed.</p> - -<p> -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. Special rules, -set forth in the General Terms of Use part of this license, apply to -copying and distributing Project Gutenberg-tm electronic works to -protect the PROJECT GUTENBERG-tm concept and trademark. Project -Gutenberg is a registered trademark, and may not be used if you -charge for the eBooks, unless you receive specific permission. 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Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition.</p> - -<p>Most people start at our Web site which has the main PG search facility: -<a href="http://www.gutenberg.org">www.gutenberg.org</a></p> - -<p>This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks.</p> - +<div>*** END OF THE PROJECT GUTENBERG EBOOK 40341 ***</div> </body> </html> diff --git a/40341.txt b/40341.txt deleted file mode 100644 index c5d4371..0000000 --- a/40341.txt +++ /dev/null @@ -1,2296 +0,0 @@ -The Project Gutenberg eBook, King Alfred's Old English Version of St. -Augustine's Soliloquies, by Saint Augustine, Translated by Henry Lee -Hargrove - - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - - - - -Title: King Alfred's Old English Version of St. Augustine's Soliloquies - Turned into Modern English - - -Author: Saint Augustine - - - -Release Date: July 26, 2012 [eBook #40341] - -Language: English - -Character set encoding: ISO-646-US (US-ASCII) - - -***START OF THE PROJECT GUTENBERG EBOOK KING ALFRED'S OLD ENGLISH VERSION -OF ST. AUGUSTINE'S SOLILOQUIES*** - - -E-text prepared by David Starner, Cathy Maxam, and the Online Distributed -Proofreading Team (http://www.pgdp.net) - - - -Transcriber's note: - - In the Preface, Dr. Hargrove mentions the numbers at the - top of each page which refer to the page and line of the - corresponding text of the Old English. In this e-book - version, these numbers have been preserved as sidenotes, - placed at the nearest paragraph break. - - Due to the constraints of a plain text file, characters - with a macron cannot be shown. To see these characters - it is recommended that the reader use the utf-8 text file - or html versions of this text. In this ascii version, - letters under a macron are shown within square brackets - after an equal sign (examples: [=a], [=e], [=u]). - - - - - -Yale Studies in English -Albert S. Cook, Editor - -XXII - -KING ALFRED'S OLD ENGLISH VERSION OF -ST. AUGUSTINE'S SOLILOQUIES - -Turned into Modern English - -by - -HENRY LEE HARGROVE, PH.D. - -Professor of English, Baylor University - - - - - - - -[Illustration] - -New York -Henry Holt and Company -1904 - - - - - TO - MY DEAR BROTHER - WARREN PENN HARGROVE - WHO DEPARTED THIS LIFE - FEBRUARY 8, 1903 - AGED 25 - - - - -PREFACE - - -Since the publication of my _King Alfred's Old English Version of St. -Augustine's Soliloquies_, which appeared in 1902, I have been at work on -this translation. With the faith that the unique importance of the work -justifies its being given this form for the benefit of the general -reader, and with the encouragement from scholars that my rendering will -be received in the kindly spirit which characterized the reception of my -former edition, I now venture this publication. - -For those who care to use the two editions together it will be seen (1) -that the Alfredian additions to the Latin are set in italics; and (2) -that the numbers at the top of each page refer to the page and line of -the corresponding text of the Old English. - -I must add that Professor Albert S. Cook has been my counsellor and -critic throughout the work. - - HENRY LEE HARGROVE. - - BAYLOR UNIVERSITY, - July 6, 1904. - - - - - King Alfred's Old English Version - OF - St. Augustine's Soliloquies - - TURNED INTO MODERN ENGLISH - - - - -KING ALFRED'S PREFACE - - -I then gathered for myself staves, and stud-shafts, and cross-beams, and -helves for each of the tools that I could work with; and bow-timbers and -bolt-timbers for every work that I could perform--as many as I could -carry of the comeliest trees. Nor came I home with a burden, for it -pleased me not to bring all the wood home, even if I could bear it. In -each tree I saw something that I needed at home; therefore I exhort -every one who is able, and has many wains, to direct his steps to the -self-same wood where I cut the stud-shafts. Let him there obtain more -for himself, and load his wains with fair twigs, so that he may wind -many a neat wall, and erect many a rare house, and build a fair -enclosure, and therein dwell in joy and comfort both winter and summer, -in such manner as I have not yet done. But He who taught me, and to whom -the wood was pleasing, hath power to make me dwell more comfortably -both in this transitory cottage by the road while I am on this -world-pilgrimage, and also in the everlasting home which He hath -promised us through Saint Augustine and Saint Gregory and Saint Jerome, -and through many other holy Fathers; as I believe also for the merits -of all those He will both make this way more convenient than it hitherto -was, and especially will enlighten the eyes of my mind so that I may -search out the right way to the eternal home, and to everlasting glory, -and to eternal rest, which is promised us through those holy Fathers. So -may it be. - -[Sidenote: 1.21--2.23] - -It is no wonder that one should labor in timber-work, both in the -gathering and also in the building; but every man desireth that, after -he hath built a cottage on his lord's lease and by his help, he may -sometimes rest himself therein, and go hunting, fowling, and fishing; -and use it in every manner according to the lease, both on sea and land, -until such time as he shall gain the fee simple of the eternal heritage -through his lord's mercy. So may the rich Giver do, who ruleth both -these temporary cottages and the homes everlasting. May He, who created -both and ruleth both, grant me to be fit for each--both here to be -useful and thither to attain. - -Augustine, bishop of Carthage, made two books about his own mind. These -books are called _Soliloquies_, that is, concerning the meditation and -doubts of his mind--how his Reason answered his mind when the mind -doubted about anything, or wished to know anything that it could not -before clearly understand. - - - - -BOOK I - - -Then said he, his mind often went fearing and searching out various and -rare things, and most of all about himself--_what[1] he was; whether his -mind and his soul were mortal and perishable, or ever-living and -eternal_; and again, about his God, what He was, and of what nature He -was; and what good it were best for him to do, and what evil best to -forsake. Then answered me something, I know not what, whether myself or -another thing; nor know I whether it was within me or without; _but this -one thing I most truly know, that it was my Reason_; and it said to me: - - [1] Passages in italics were added by Alfred to the original Latin. - -_Reason._ If thou have any good steward that can well hold that which -thou gettest and committest unto him, show him to me; _but if thou have -none so prudent, search till thou find him; for thou canst not both -always keep watch and ward over that which thou hast gained, and also -get more_. - -_Augustine._ _To what shall I commit what more I get, if not to my_ -memory? - -_R._ Is thy memory powerful enough to hold all things that thou thinkest -out and bidst it to hold? - -_A._ Nay, nay; _neither mine nor any man's_ is so strong that it can -hold everything that is committed to it. - -_R._ Then commit it to words and write it down. Howbeit methinks thou -art too feeble to write it all; _and though thou wert entirely sound_, -thou wouldst need to have a place retired and void of everything else, -_and a few wise and skilful men with thee who would hinder thee in no -wise, but give aid to thy ability_. - -_A._ I have none of these, _neither the leisure, nor the help of other -men, nor a place retired enough to suit me for such work_; therefore I -know not what I shall do. - -[Sidenote: 4.14--6.6] - -_R._ I know then nothing better than that thou shouldst pray. Make known -thy wish to God, _Saviour of mind and body_, that thou mayst through -such salvation obtain what thou wishest. _And when thou hast prayed_, -write the prayer, _lest thou forget it_, that thou be the fitter for thy -task. And pray sincerely in few words and with full understanding. - -_A._ _I will do even as thou teachest me, saying thus_: - -O Lord, Thou who art the Creator of all things, grant me first to know -how to pray to Thee aright and acceptably, and that I may merit to be -worthy that Thou _for thy mercy_ wilt redeem and deliver me. On Thee I -call, O Lord, who madest all that could not else have sprung into being, -nor without Thee could even abide. I call to Thee, O Lord, who leavest -none of thy creatures to become naught. To Him I call who hath made all -creatures beautiful without any original substance. To Thee I call, who -never wroughtest any evil, but rather every good work. To Him I call who -teacheth to a few wise men that evil is naught. - -O Lord, thou hast wrought all things perfect, and nothing imperfect; to -Thee is no creature untoward; though any thing will, it can not be so, -_for Thou hast shapen them all orderly, and peaceable, and so harmonious -that none of them can altogether destroy another, but the ugly ever -adorneth the beautiful_. To Thee I call, whom everything loveth that can -love, both those which know what they love, and those which know not -what they love. Thou who hast shapen all creatures very good, without -any evil--Thou who wilt not altogether _show thyself_ openly to any but -to them that are pure _in heart_, I call to Thee, O Lord, because Thou -art the Father of truth and wisdom, of the true and highest life, and of -the highest blessedness, and of the highest good, and of the highest -brightness, and of the intelligible light; _Thou who art the Father of -the Son who hath awakened us, and still arouseth us, from the sleep of -our sins_, and warneth us to come to Thee. - -[Sidenote: 6.7--7.21] - -To Thee I pray, O Lord, who art the highest truth, and through whom is -true all that is true. I pray to Thee, O Lord, who art the true life, -and through whom all things live that do live. Thou art the highest -blessedness, and through Thee are blessed all that are blessed. Thou art -the highest good[2] ... is and beautiful. Thou art the intelligible -light through which man knoweth. I pray to Thee, O Lord, who wieldest -all the world; whom we can not know bodily, _neither by eyes, nor by -smell, nor by ears, nor by taste, nor by touch_; although such laws as -we have, and such virtues as we have, we take _all those that are good_ -from thy realm, _and from thy realm we draw an example of all the good -we perform_. For every one falleth who fleeth from Thee, and every one -riseth who turneth to Thee, and every one standeth who abideth in Thee; -he dieth who wholly forsaketh Thee, he is quickened who turneth to Thee, -and he liveth indeed who abideth in Thee. No one that is wise forsaketh -Thee, no one seeketh Thee except he be wise, and no one altogether -findeth Thee but the pure in heart. That is, he perisheth who forsaketh -Thee. _He who loveth Thee seeketh Thee; he who followeth after Thee hath -Thee. Thy truths which Thou hast given us awaken us from the sleep of -our sins._ Our hope lifteth us to Thee. Our love, which Thou hast given -us, bindeth us to Thee. Through Thee we overcome our foes, both -_spiritual and carnal_. Thou who forgivest, _draw nigh to me and have -mercy upon me_, because Thou hast bestowed upon us great gifts, to wit, -that we shall never entirely perish and thus come to naught. - - [2] An omission in the MS. - -O Lord, who warnest us to watch, _Thou hast given us reason_, wherewith -to find out and distinguish good and evil, and to flee the evil. Thou -hast given us patience not to despair in any toil nor in any misfortune. -Nor is this a wonder, _because Thou dost verily rule well, and makest us -to serve Thee well_. Thou hast taught us to understand that _worldly -wealth_, which we looked upon as our own, is alien to us, and -transitory; and Thou hast also taught us to consider as our own what we -looked upon as alien to us, _to wit, the kingdom of heaven, which we -once despised. Thou who hast taught us to do no unlawful thing, and hast -also taught us not to mourn_ even though our riches should wane. _Thou -who hast taught us to subject our body to our mind._ - -[Sidenote: 7.21--9.11] - -Thou who didst overcome death when Thou thyself didst arise, _and also -wilt make all men arise. Thou who makest us all worthy of Thee, and -cleansest us from all our sins, and justifiest us, and hearest our -prayers. Thou who madest us of thy household, and who teachest us all -righteousness, and always teachest us the good, and always dost us good, -and leavest us not to serve an unrighteous lord, as we did aforetime._ -Thou callest us back to our way, and leadest us to the door, and openest -to us, and givest us the bread of _eternal_ life and the drink _of -life's well_. Thou who threatenest men for their sins, and who teachest -them to judge righteous judgments, and to do righteousness. Thou -strengthenedst us, and yet dost strengthen us, in our belief, in order -that unbelievers may not harm us. Thou hast given us, and yet givest us, -understanding, that we may overcome the error of those [who teach -that][3] men's souls have, after this world, no reward _for their -deserts, either of good or of evil, whichever they do here_. Thou who -hast loosed us from the thraldom of other creatures, _Thou always -preparest eternal life for us, and always preparest us for eternal -life_. - - [3] Supplied by translator to complete the sense. - -Come now to my aid, Thou who art the only eternal and true -Deity--_Father, and Son, and Holy Ghost_--without any variableness or -turning, without any need or impotence, and without death. Thou who -always dwellest in the highest brightness and in the highest -steadfastness, in the highest unanimity and the highest sufficiency; for -to Thee there is no want of good, but Thou always dwellest thus full of -every good unto eternity. _Thou art Father, and Son, and Holy Ghost._ - -[Sidenote: 9.12--10.23] - -Thee serve all the creatures that Thou didst create; to Thee is every -good soul subject; at thy command the heavens turn and all stars hold -their courses; at thy behest the sun bringeth the bright day, and the -moon light by night; _after the image of these_ Thou dost govern and -wield all this world, so that all creatures change even as day and -night. Thou rulest and fixest the year by the alternations of the four -seasons--to wit, spring, and summer, autumn, and winter; each of which -alternateth and varieth with the other, so that each of them is again -exactly what and where it formerly was; and so all stars change and vary -in the same manner--_likewise the sea and the rivers; in the same manner -all creatures suffer change. Howbeit, some vary in another manner, so -that the same come not again where they formerly were, nor become just -what they were; but others come in their stead, as leaves on trees; and -apples, grass, plants, and trees grow old and sere, and others come, wax -green, and grow, and ripen; wherefore they again begin to wither. And -likewise all beasts and fowls, in such manner that it is now too long to -reckon them all. Yea, even men's bodies wax old, just as other creatures -do; but just as they formerly lived more worthily than trees or other -animals, so shall they arise more worthily on Doomsday, so that never -afterward shall their bodies become naught nor wax old; and though the -body had decayed, yet the soul was ever-living since first it was -created._ - -_And all the creatures, about whom we say that they seem to us -inharmonious and unsteadfast, have yet somewhat of steadiness, because -they are bridled with the bridle of God's commandments._ God gave -freedom to men's souls, that they might do either good or evil, -whichever they would; and promised good for a reward to them that do -good, and evil to them that do evil. - -[Sidenote: 11.1--12.17] - -With God is prepared _the well-spring of every good_, and thence is -prepared and granted to us every good of those which we have; He -shieldeth us against every evil. Nothing is above Him, but all things -are under Him, or with Him, or in Him. He created man in His own image, -and every man who knoweth himself knoweth that all this is true. To that -God I cry, and say: - -Hear me, hear me, O Lord, for Thou art my God and my Lord, my Father, -and my _Creator_, and my _Governor_, and my hope, and my riches, and my -honor, and my house, and my inheritance, and my salvation, and my life. -Hear me, O Lord, hear me, _Thy servant_. Few understand Thee. - -Thee alone I love truly above all other things; Thee I seek, _Thee I -follow_, Thee I am ready to serve; under Thy rule I wish to dwell, _for -Thou alone reignest_. I pray Thee to command me _what Thou wilt_; but -heal and open mine eyes that I may see Thy _wonders_, and drive from me -folly and _pride, and give me wisdom_ that I may understand Thee, and -teach me whither I should look to behold Thee; then shall I, methinks, -do gladly that which Thou commandest me. - -I beseech Thee, Thou merciful, _benevolent, and beneficent Lord_, to -receive me, Thy fugitive; _since once I was formerly Thine, and then -fled from Thee to the devil, and fulfilled his will, enduring much -misery in his service. But if to Thee it seemeth as it doth to me_, long -enough have I felt the pains which I have now suffered, and longer have -I served Thy foes than I should those whom Thou hast [under Thy -feet].[4] Long enough have I been in the reproach and shame which they -brought on me; but do Thou receive me now, Thine own servant, for I am -fleeing from them. _Behold, did they not receive me even before I had -fled from Thee to them? Never again restore me to them, now that I have -sought Thee_, but open to me Thy door, and teach me how to come. I have -naught to bring Thee but good will, for I myself have nothing else, nor -know I aught better than to love the heavenly and the spiritual above -the earthly; and this I do, good Father, since I know naught better than -that. _But I know not how I shall now come to Thee except Thou teach -me_; teach it, then, to me, and help me. If it is by faith that they -find Thee who do find Thee, give me that faith. If by any other power -they find Thee who do find Thee, give me that power. If by wisdom they -find Thee who find Thee, then give me wisdom. Augment in me the hope _of -eternal life_, and increase Thy love in me. - - [4] Supplied from the Latin. - -[Sidenote: 12.17--14.5] - -O, how wonderful is Thy goodness, for it is unlike all other good -things. I desire to come to Thee; and all that I have need of on the way -I desire from Thee, and chiefly that without which I can not come to -Thee. If Thou forsake me, I perish; yet I know that Thou wilt not -forsake me _unless I forsake Thee; nor will I forsake Thee_, for Thou -art the highest good. There is none who rightly seeketh Thee that doth -not find Thee. He alone seeketh Thee aright whom Thou teachest aright to -seek Thee, and how he should seek Thee. O, good Father, free me entirely -from the error in which I have hitherto wandered, and yet wander; and -teach me the way in which no foe can encounter me before I come to Thee. -If I love naught above Thee, I beseech Thee that I may find Thee; and if -I desire any thing beyond measure and wrongly, deliver me from it. Make -me worthy to behold Thee. - -Thou most ancient and most wise Father, I commit to Thee my body, that -Thou mayest keep it whole. Yet I know not what I ask--whether I am -asking a thing useful or useless to me or _to the friends whom I love -and who love me_; nor do I know how long Thou wilt keep it whole. -Therefore I commit and commend it to Thee, _for Thou knowest better than -I what I need_. Wherefore I pray Thee alway to teach me, while I am in -this body and this world, and help me alway to _utter the counsel which -is pleasing to Thee, and which is best and most righteous for me in this -life_. But above all other things I earnestly pray Thee to convert me -wholly to Thee, and let nothing overcome me on this way, to prevent me -from coming to Thee; and cleanse Thou me while I am in this world, and -make me humble. Give me loftiness of soul. Make me reasonable and just -and prudent and perfect; and, O God, make me a lover of Thy wisdom and a -perceiver of it, and make me worthy to dwell in Thy blessed kingdom. -Amen! - - * * * * * - -[Sidenote: 14.5--15.15] - -Now I have done as thou didst teach me; now I have prayed even as thou -badest me. _Then answered me my Reason and said_: - -_R._ _I see that thou hast prayed_; but say now what thou hast merited, -or what thou wouldst have. - -_A._ I would understand all, and know what I just now said. - -_R._ Sum up, then, from _all that thou hast just spoken about, that -which seemeth to thee that thou most needest and most requirest to -know_; then clothe it in few words, and tell it to me. - -_A._ _I will tell it to thee at once_: I would understand God and know -mine own soul. - -_R._ Wouldst thou know any thing more? - -_A._ _Many things I fain would know that I know not._ Howbeit there is -nothing I wish more to know than this. - -_R._ Then inquire after and seek what thou askest, and tell me first -what thou knowest with most certainty, and then say to me: 'Sufficiently -known will _God and my soul be to me, if they shall be as well known to -me as this thing_.' - -_A._ I can name nothing so well known to me as I would that God were. - -_R._ What, then, can we do, if thou knowest not the measure? Thou -oughtest to know when it seemed to thee enough, and if thou ever come to -that limit, then thou shouldst go no further, but shouldst seek -something else, lest thou shouldst desire any thing beyond measure. - -_A._ I know what thou wishest; I should illustrate to thee by some -example; but I can not, for I know naught like unto God, so that I can -say to thee: 'I should like to know God as well as I know this thing.' - -[Sidenote: 15.16--17.8] - -_R._ _I am astonished at thee_, why thou sayest that thou knowest -nothing like unto God, and yet dost not know what He is. - -_A._ If I knew aught like unto Him, I would love that thing exceedingly. -Since I know naught like unto Him, I love nothing but Him and mine own -soul; howbeit, I know not what either of them is. - -_R._ _Thou sayest that thou lovest naught but God and thy soul; if that -is true_, lovest thou then no other friend? - -_A._ Why, if I love a soul, do I not love my friend? Hath not he a soul? - -_R._ _If thou lovest thy friend because he hath a soul, why, then, -lovest thou not every thing that hath a soul?_ Why dost thou not love -_mice_ and _fleas_? - -_A._ I love them not, because they are carnal animals, not men. - -_R._ Have not thy friends likewise _bodies_, even as beasts have? - -_A._ Yet it is not on this account I love them, but because they are -men, and have reason in their minds--that quality I love even in -_slaves_. Those that I hate, I hate because they turn the good of reason -into evil, _since I am allowed both to love the good and to hate the -evil_. Therefore I love all my friends, some less, some more; and him -whom I love more than another, I love him so much more than the other as -I perceive that he hath a better will than the other, and the desire to -make his reason more serviceable. - -_R._ Thou understandest it well enough, and rightly enough. But if any -one should now say to thee that he could teach thee how thou mightest -know God as well as thou knowest Alypius thy servant, would that seem -enough to thee, or how much wouldst thou thank him for it? - -_A._ I should thank him, but nevertheless I would not answer 'enough.' - -_R._ Why? - -_A._ Alypius is better known to me than God, yet even him I know not so -well as I would. - -[Sidenote: 17.9--19.2] - -_R._ Look to it now that thy desire be not beyond measure, now that thou -_comparest them together. Wouldst thou know God just as thou dost -Alypius?_ - -_A._ Nay; nor do I make them the more alike, albeit I name them -together. But I say that one often knoweth more about higher than about -lowlier things. I know now about the _moon, how it will move to-morrow -and other nights_; but, I know not what I shall eat to-morrow, which is -a baser matter. - -_R._ Then wouldst thou know enough about God, if He should be as well -known to thee as the _motion of the moon_--in what constellation it now -is, or into which it is going next? - -_A._ Nay; I wish that He were better known to me than the moon which I -see with mine eyes. Yet I do not know but that God may, for some secret -reasons, which we know not, change it in another wise; then should I be -perplexed in what I now imagine I know about it. _But I would have such -knowledge about God, in my reason and in my understanding, that nothing -could disturb me, nor bring me into any doubt._ - -_R._ Dost thou believe, therefore, that I can make thee _wiser about God -than thou now art about the moon_? - -_A._ _Yea_; I believe it, but I should prefer to know it, for we believe -all that we know, and we are ignorant of many things which we believe. - -_R._ Methinks that thou dost not trust the external senses--_eyes, ears, -smell, taste, and touch--as a means of clearly understanding what thou -wouldst, unless thou comprehend it in the mind by the reason_. - -_A._ _That is true_; I trust them not. - -_R._ Wouldst thou know thy servant, whom we were just now speaking of, -with the outer senses, or with the inner? - -_A._ I know him now as well as I can know him with the external senses; -but I should like to know his mind with my mind; then I should know what -_was his loyalty toward me_. - -[Sidenote: 19.3--20.17] - -_R._ Can one know otherwise _than with the mind_? - -_A._ _It doth_ not _seem to me that I can know it_ as I would. - -_R._ Dost thou, then, not know thy servant? - -_A._ How can I know him, seeing I am not certain that I know myself? It -is said in the law that one shall love his neighbor even as himself. How -then do I know in what way I should love him, if I do not know whether I -love myself? Nor do I know how he loveth me; yet I know that it is the -same with him in regard to me. - -_R._ If thou with the inner sense wouldst know God, why pointest thou me -to the outer senses, as if thou wouldst see Him bodily, just as thou -formerly saidst thou sawest the moon? I know not therefore how thou -teachest it to me, nor can I teach it to any one, by the outer senses. -But tell me whether it seemeth enough for thee to know God as Plato and -Plotinus knew him? - -_A._ I dare not say that it would seem to me enough, because I know not -whether it seemed to them enough in regard to that which they knew. I -know not whether it seemed to them that they needed to know more of Him, -but even so they formerly seemed to me.[5] When I prayed, methought I -did not so fully understand that which I besought as I would. But I -still could not forbear to speak about it, just as it seemed to me that -I needed, and just as I supposed it was. - - [5] Doubtful rendering of and _sw[=a]-sw[=a] m[=e] [=e]r p[=u]hton_. - -_R._ _Methinks now it seemeth to thee that_ it is one thing _to know, -and quite another only to suppose_. - -_A._ _Yea, so methinks; therefore I would now that thou tell me what -difference there is between these, or what one certainly knoweth._ - -_R._ _Knowest thou that thou didst learn the science which we call -geometry? In that science thou learnedst on a ball, or an apple, or a -painted egg, that thou mightest by the painting understand the motion of -the heavens and the course of the stars. Knowest thou that thou didst -learn in the same science about a line drawn along the middle of the -ball? Knowest thou what was there taught thee about the positions of the -twelve stars and the path of the sun?_ - -[Sidenote: 20.17--22.10] - -_A._ Yea; I know well enough what the line signifieth. - -_R._ _Now that thou sayest thou doubtest this no whit_, dost thou not -fear the Academicians, _those philosophers who said that there was never -anything certain beyond a doubt_? - -_A._ Nay; I do not fear them much, _for they said that there never was a -wise man_. Therefore I am not at all ashamed not to be wise, for I know -that as yet I am not wise; but if I ever become as wise as they, then I -will do as they teach, _until I can say that I know without doubt what I -seem to myself to know_. - -_R._ I do not object at all to thy doing so. But thou sayest thou -knowest about the line _which was painted on the ball on which thou -learnedst the revolution of this heaven_; I would know whether thou also -knowest about the ball _on which the line is drawn_. - -_A._ Yea; I know both. _No man can mistake that._ - -_R._ Didst thou learn with the eyes or with the mind? - -_A._ With both: first with the eyes, then with the mind. The eyes -brought me to the understanding; but after I had perceived it, I left -off looking with the eyes, and reflected, _for it seemed to me that I -could contemplate much more of it than I could see, after the eyes had -fixed it in my mind. Just so a ship bringeth one over the sea; when he -cometh ashore, he letteth the ship stand, for it seemeth to him that he -can travel more easily without it than with it._ However, it seemeth -easier to me to travel by skiff on dry land than to learn any science -with the eyes, but without the reason--though the eyes must at times -give aid. - -_R._ _Therefore thou must needs look rightly with the eyes of the mind -to God, just as the ship's anchor-cable is stretched direct from the -ship to the anchor, and fasten the eyes of thy mind on God, just as the -anchor is fastened in the earth. Though the ship be out among the -sea-billows, it will remain sound and unbroken if the cable holdeth, -since one end of it is fast to the earth and the other to the ship._ - -[Sidenote: 22.11--24.7] - -_A._ _What is that which thou callest the mind's eyes?_ - -_R._ _Reason, in addition to other virtues._ - -_A._ _What are the other virtues?_ - -_R._ _Wisdom, and humility, and honor, and moderation, and -righteousness, and mercy, and prudence, and constancy, and benevolence, -and chastity, and abstinence. With these anchors thou art able to fasten -to God the cable that shall hold the ship of thy mind._ - -_A._ _May the Lord God make me entirely as thou teachest me [to be]. I -would if I could, but I can not understand how I shall be able to obtain -these anchors, or how I shall fasten them, except thou teach it to me -more clearly._ - -_R._ _I could teach thee, but I ought first to ask thee how many of this -world's lusts thou hast renounced for God. After thou hast told me that, -then I can say to thee without any doubt that thou hast obtained so many -of the anchors as thou hast renounced the lusts of the world._ - -_A._ _How can I forsake that which I know and am familiar with, and have -been used to from childhood, and love that which is unknown to me except -by hearsay? Howbeit, I feel sure that if I knew what thou sayest about -me as certainly as what I here see for myself, I would love that, and -despise this._ - -_R._ _I wonder why thou speakest so. Suppose now if a letter with seal -from thy lord should come to thee, canst thou say thou art not able to -understand him by that, nor to recognise his will therein? If thou -sayest that thou canst know his will therein, say then whether it -seemeth to thee better to follow his will, or to follow after the wealth -which he gave thee over and above his friendship._ - -_A._ _Whether I will or not, I must speak truly, unless I am prepared to -lie. If I lie, God knoweth it. Therefore I dare speak only the truth, so -far as I can know it. Methinks it is better to forsake the gift, and -follow the giver, who is to me the steward both of the riches and of his -friendship, unless I can have both. I should like, however, to have -both, if I could follow both the wealth and also his will._ - -[Sidenote: 24.7--25.23] - -_R._ _Full rightly hast thou answered me, but I would ask thee whether -thou supposest that thou canst have all that thou now hast without thy -lord's friendship._ - -_A._ _I do not suppose that any man is so foolish as to think that._ - -_R._ _Thou understandest it rightly enough, but I would know whether -thou thinkest that what thou hast is temporal or eternal._ - -_A._ _I never supposed it to be eternal._ - -_R._ _What thinkest thou about God and the anchors which we spake -of--are they like these, or are they eternal?_ - -_A._ _Who is so mad as to dare say that God is not eternal?_ - -_R._ _If He is eternal, why lovest thou not the eternal Lord more than -the temporal? Lo, thou knowest that the Eternal will not leave thee, -except thou go from Him; and thou must needs depart from the other -whether thou will or no; thou must either leave him, or he thee. Howbeit -I perceive that thou lovest him very much, and also fearest and dost -well; very rightly and very becomingly thou dost. But I wonder why thou -dost not love the Other much more, Him who giveth thee both the -friendship of the worldly lord and His own, and, after this world, life -eternal. The Lord is the ruler of you both--thine and thy lord's whom -thou so immeasurably lovest._ - -_A._ _I confess to thee that I would love Him above all other things, if -I could understand and know Him as I would. But I can understand very -little of Him, or nothing at all, and yet at times, when I think -carefully of Him, and any inspiration cometh to me about the eternal -life, then I by no means prefer this present life to that, nor even love -it so much._ - -_R._ _Wishest thou now to see Him and clearly understand Him?_ - -_A._ _I have no wish above that._ - -_R._ _Keep, then, His commandments._ - -[Sidenote: 25.24--27.13] - -_A._ _What commandments?_ - -_R._ _I named them to thee before._ - -_A._ _Methinks they are very burdensome and very manifold._ - -_R._ _What one loveth, methinks, is not burdensome._ - -_A._ _Nor doth any work seem burdensome to me if I can see and have what -I work for. But doubt begetteth heaviness._ - -_R._ _Thou graspest it well enough in speech, and well enough thou -understandest it._ But I can say to thee that I am the faculty of -Reason, which argueth with thee--the discursive faculty whose province -it is to explain to thee in such wise that thou mayest see God with thy -mind's eyes as clearly as thou now seest the sun with the eyes of the -body. - -_A._ _Almighty God reward thee! I am truly grateful for thy promise to -teach it to me so clearly. Although I was ignorant, yet I emerge from -this condition to a clearer vision of Him_, if I come to see Him as I -now see the sun. _Howbeit I do not see the sun so clearly as I would -like to. I know very little better what the sun is, though I look on it -every day. Still it seemed good to me that I might thus clearly see -God._ - -_R._ _Now consider very earnestly what I formerly said to thee._ - -_A._ _I will, so much as possible._ - -_R._ First know of a truth that the mind is the eye of the soul; -secondly, thou must know that it is needful for one to see what one -looketh at; the fourth is what one would see. For every one having eyes -first looketh at that which he would see till he hath beheld it. When he -hath beheld it then he truly seeth it. But thou must know that I who now -speak with thee am Reason, and I am to every human mind what looking is -to the eyes. Three things it behooveth the eyes of every human body to -have; the fourth is what it seeketh and would draw to them. One is that -thou hast and usest and lovest that which thou formerly didst hope for. - -[Sidenote: 27.13--29.13] - -_A._ _Alas! Shall I ever come to that which I hope for, or shall that -ever come to me which I desire?_ - -_R._ Add now love as a third besides faith and hope; for the eyes of no -soul are entirely sound--especially to see God with--if lacking these -three. Seeing, then, is knowing. - -_A._ If then there be sound eyes, that is, perfect understanding, what -is then wanting to it, or what is more needful? - -_R._ The soul's vision is _Reason and Contemplation_. But many souls -look with these, and yet see not what they desire, because they have not -entirely sound eyes. But he who wisheth to see God must have the eyes of -his mind whole; that is, he must have an abiding faith and a just hope -and a full love. When he hath all these, then hath he life blessed and -eternal. The vision which we shall catch of God is knowledge. That -knowledge is between two things--between that which understandeth and -that which is understood--and is fastened on both _even as love is -between the lover and the one loved. On both it is fastened, as we said -before concerning the anchor-cable that the one end was fast to the -ship, and the other to the land._ - -_A._ _Then if it ever again happeneth that I can see God as thou now -teachest me that I should behold Him, would I need all three of the -things that thou formerly spakest about, namely: faith and hope and -love?_ - -[Sidenote: 29.13--30.27] - -_R._ What need then is there of faith, when one seeth that which he -formerly exercised faith toward, and again knoweth that which he -formerly hoped for? But love never waneth--it abideth greatly increased -when the understanding is fixed on God; nor hath love ever any end. -_Omni consummatione uidi finem; latum mandatum tuum nimis_:[6] _that is, -of everything in the world I shall see the end, but the end of thy -commandments I shall never see_. That is the love about which he -prophesied. But, although the soul be perfect and pure while it is in -the body, it can not see God as it desireth, because of the sorrow and -tribulation of the body, except with much labor through faith and hope -and love. _These are the three anchors which sustain the ship of the -mind in the midst of the dashing of the waves. Yet the mind hath much -comfort because it believeth and clearly knoweth that the misfortunes -and unhappiness of this world are not eternal. So the ship's master,[7] -when the ship rideth most unsteadily at anchor and the sea is roughest, -then knoweth of a truth that calm weather is coming. Three things are -needful to the eyes of each soul: One is that they be whole; the second, -that they should look at what they would see; the third, that they may -see what they look at. For the three is God's help necessary, for one -can neither do good nor any thing without His aid. Therefore He is -always to be entreated that He be ever helpful; therefore also He -inspireth us and inciteth us first to be well-wishing, and afterwards -worketh with us that which He willeth till such time as we perfect it -with Him; and especially He worketh with us as with some powerful tool, -just as it is written[8] that with each well-working person God is a -co-worker. We know that no man can perform any good unless God work with -him; howbeit no man must be so idle as not to begin something through -the strength that God giveth him._ - - [6] Ps. 119. 96, inexactly quoted. - - [7] Translating MS., _ho feut_, emended to _hl[=a]ford_ at the - suggestion of Professor Cook. Cf. translator's ed. of the OE. - version, 29. 20. - - [8] 1 Cor. 3. 9. - -_A._ _Thou teachest me the right way. Now I know what I ought to do; but -I do not know whether I can or can not._ - -_R._ _Thou oughtest not to despair because thou canst not come at once -to that which thou desirest for thyself. Can he who would learn a -science ever do so in a short time, a little more or a little less? -Thine is the science of all sciences, to wit, that one should seek after -God and look toward Him and see Him._ - -[Sidenote: 30.27--32.7] - -_A._ _Well thou advisest me; but I recall what thou didst formerly -promise me, and very joyfully I abide that promise; thou didst promise -to teach me how to see God with the eyes of my mind as clearly as I now -see the sun with the eyes of my body._ - -_R._ _Well thou remindest me; I will do for thee what I promised._ Call -to mind now that thou canst see with thy body's eyes three things in -regard to the sun: One is that it existeth; another, that it shineth; -the third, that it lighteth up many things with its shining. _All the -things which are bright, when the sun shineth on them, shine against it, -each after its own kind. But those things which are not bright shine not -against the sun, although it shineth on them. But the sun shineth, -nevertheless, on them, and yet he who looketh toward it can not see it -wholly just as it is. All this and more thou canst observe concerning -God. He is the high Sun. He always abideth, lighting up with His own -light both the sun which we see with bodily eyes and all creatures both -spiritual and terrestrial. Therefore he seemeth to me a very foolish man -who wisheth to understand Him just as He is, while we are yet in this -world. Behold! I suppose that no one is so foolish that he becometh -sorrowful because he can not see and understand, just as it is, the sun -which we look at with corporeal eyes; but every one rejoiceth that at -least he can understand according to the measure of his understanding. -He doth well who desireth to understand the Eternal and Almighty Sun; -but he doth very foolishly, if he wisheth to know Him perfectly while he -is in this world._ - -_A._ _Very wonderfully and very truly thou teachest, and very much thou -hast comforted me and brought me into good hope._ But I pray still for -what thou aforetime didst promise me. - -_R._ Two things I promised that I would accomplish _and teach thee, to -wit, to understand God and thyself. But I would know how thou desirest -to understand that--whether thou wouldst believe without experience, or -know by experience._ - -[Sidenote: 32.8--33.19] - -_A._ _I would know it by experience, for I know nothing of it surely._ - -_R._ That is no wonder. I did not explain it to thee in such wise that -thou couldst know it by experience; for there is yet something which -thou must first know, to wit, whether we both are whole. - -_A._ Thou must know whether thou findest any health, either in me, or in -thyself, or in us both. _It becometh thee to teach and me to listen; and -it becometh me to answer what I understand according to the measure of -my understanding, if so be I understand it at all; if I do not -understand it at all, then must I admit it and leave it to thy -judgment._ - -_R._ Wishest thou to know more than about God and thyself? - -_A._ I answer thee that I do not _wish anything_ more earnestly; but I -dare not promise thee that I shall not desire any thing else than that; -for it is verily hidden from me, albeit something cometh into my mind -which, methinks, nothing can hinder me from furthering and performing. -When another thing cometh which seemeth to me more right and reasonable, -then I leave off that which I formerly held enough; and therefore at -times it happeneth that something is so fixed in my mind, that I think I -shall never let it go so long as I live. Howbeit there cometh to me then -some trouble which occupieth me so that I can never leave it, nor can I -perform it although I can not think of any better [thing to be done].[9] -But three things have troubled me most: One is, I fear that I must part -with my friends whom I love most, _or they with me--either for life or -for death_; the second is, I fear sickness, _both the known and the -unknown_; the third is, I fear death. - - [9] Supplied by translator. - -_R._ _I hear now what thou lovest most next to thine own reason and -God_: They are, the life of thy friends, and thine own health, and thine -own life. _Of these five things thou art afraid that thou shalt lose -some, because thou lovest them all very much._ If thou didst not love -them, then thou hadst not dreaded that thou wouldst lose them. - -[Sidenote: 33.19--35.8] - -_A._ I admit what thou sayest to me. - -_R._ Therefore methinks that I see thee very sad and greatly cast down -in thy mind, because thou hast not such health as thou hadst; nor hast -thou all thy friends with thee _so agreeable and harmonious as thou -wouldst. Nor doth it seem to me any wonder that thou art sad for that -reason._ - -_A._ Thou understandest it rightly; I can not gainsay that. - -_R._ If then it ever happen that thou shalt find thyself full whole and -full strong, and hast all thy friends with thee, both in mind and in -body, _and in that same work and in that same will which pleaseth thee -best to do_, wilt thou then be happy at all? - -_A._ Yea, verily; if it should now suddenly happen, I do not know _how -on earth_ I would begin. - -_R._ Hast thou not then still some trouble, such as immoderate sorrow, -either of mind or of body--seeing now thou hast those two things? Wert -thou, therefore, foolish in heart, when thou didst wish that thou -shouldst see with such eyes the high and everlasting Sun? - -_A._ Now thou hast overcome me withal, so that I by no means know how -much of health I have, nor how much of sickness. - -_R._ That is no wonder. No man hath such sound eyes that he can look any -length of time toward the sun which we here see, much less if he have -weak eyes. But those that have weak eyes can be more at ease in the -darkness than in the light. Methinks, though, that it seemeth to thee -that thou hast sound eyes. _Thou thinkest of the health of thy soul's -eyes, but thou dost not think of the great light which thou wishest to -see. Be not wroth with me, albeit I question thee and examine thee, for -I needs must do that. Methinks thou dost not understand thyself._ - -[Sidenote: 35.9--37.3] - -_A._ _I am in no wise wroth with thee, but rejoice in what thou sayest, -because I know that thou seekest my good._ - -_R._ Wishest thou any wealth? - -_A._ Long ago I resolved that I should despise it. I am now three and -thirty years old, and I was one less than twenty when I first resolved -that I would not love wealth overmuch. Though enough should come to me, -I would not rejoice very much, _nor enjoy it too immoderately, nor would -I gain more to keep than I could fitly make use of, and keep and support -the men on, whom I must help_; and the residue I think as orderly to -divide as I best am able so to do. - -_R._ Wishest thou any honor? - -_A._ I confess to thee that I did wish that till recently desire failed. - -_R._ Desirest thou not a beautiful wife, and withal modest and well -instructed and of good manners and subject to thy will, and one who hath -much substance and would not engross thee in any thing, nor hinder thee -from enjoying leisure at thy will? - -_A._ Dost thou not praise her overmuch that I may wish her all the more? -For methinks there is nothing worse for him _that willeth to serve God -than to take a wife--though some one hath said_ that it is better to -take one for the rearing of children. Howbeit I say that _it is better -for priests not to have a wife. Therefore I decided that I would take -none, because I wished to be the freer to serve God_. - -_R._ I hear now that thou dost not think to take a wife; but I would -know whether thou still hast any love or lust _after any uncleanness_. - -_A._ _Why askest thou more about that?_ I do not now desire that; but if -lust ever cometh to me, I dread it _as an adder_. Ever the less is my -desire for it, and ever the more I wish to see the light, even as I lust -the less after this manner. - -_R._ How about food? How much dost thou desire that? - -[Sidenote: 37.4--39.13] - -_A._ I desire none of those meats which I have renounced; I desire those -which I have thought right to eat, when I see them. What shall I say -more either about meat, or drink, or baths, _or riches, or honor, or any -worldly lusts_? Nor do I wish any more of these than I shall need to -have for my bodily comfort and to keep my strength. _Howbeit I need much -more for the wants of those men which I must take care of, and moreover -this I needs must have._ - -_R._ Thou art right. But I would know whether thy old _covetousness and -greediness be entirely extirpated and uprooted from thy mind, so that it -can not still grow_. - -_A._ _Why askest thou that?_ - -_R._ I speak of the things which thou before saidst to me that thou -hadst decided to leave off and for nothing would turn back to again, -namely: overmuch wealth, and _immoderate honor, and inordinately rich -and luxurious living_; and therefore I now ask whether, either for the -love of them or for the love of any thing, thou wilt return to them -again. I heard formerly that thou saidst that thou lovedst thy friends, -next to God and thine own reason, above other things. Now I would know -whether thou, for their love, wouldst lay hold of these things again. - -_A._ I will lay hold of all again for their love, if I can not else have -their companionship--_yet it doth not please me so to do_. - -_R._ Very reasonably thou dost answer me and very rightly. _Howbeit I -understand that the lusts of the world are not entirely uprooted from -thy mind, although the trench be prepared; for the roots can sprout -thence again._ Yet I impute that not to thee as a fault, for thou layest -hold of it not for the love of those things but for the love of this -thing which it is more right to love than that. _I never ask about any -man, what he doth; but yet I ask thee now why thou lovest thy friends so -much, or what thou lovest in them, or whether thou lovest them for their -own sake or for some other thing._ - -[Sidenote: 39.14--41.19] - -_A._ I love them for friendship and for companionship, _and above all -others I love those who most help me to understand and to know reason -and wisdom, most of all about God and about our souls; for I know that I -can more easily seek after Him with their help than I can without_. - -_R._ How then if they do not wish to inquire _after the One whom thou -seekest_? - -_A._ I shall teach them so that they will. - -_R._ But how then if thou canst not, and if they be so foolish as to -love other things more than that which thou lovest, and say that they -can not or will not? - -_A._ _I, nevertheless, will have them_: they will be helpful to me in -some things and I likewise to them. - -_R._ But how then if they disturb thee, _and if the infirmities of the -body hinder thee_? - -_A._ That is true; _howbeit I would not fear at all the infirmities, if -it were not for three things: One of these is heavy sorrow; another is -death; the third is that I can not seek nor truly find what I desire -just as thou madest me know_. Toothache hindered me from all learning, -but yet it did not altogether snatch from me the remembrance of that -which I formerly learned. Howbeit I suppose, if I should understand -certainly that which I yearn to understand, sorrow would seem to me very -little, or else naught, compared with faith. Yet I know many a pain is -much sharper than toothache, albeit I never suffered any sharper. I -learned that Cornelius Celsus taught _in his books_ that in every man -wisdom is the highest good and sickness the greatest evil. The saying -appeareth to me very true. Concerning the same thing the same Cornelius -saith: 'Of two things we are what we are, to wit, of soul and of body. -_The soul is spiritual, and the body earthy._ The best faculty of the -soul is wisdom, and the worst affliction of the body is sickness.' -Methinks moreover that this is not false. - -[Sidenote: 41.19--43.12] - -_R._ Have we not now shown clearly enough that wisdom is the highest -good? Is it not also beyond a doubt that it is to every man the best of -all the virtues? And is it not his best work to search after wisdom, -and love it whenever he findeth it? But I would that we two might now -search out who the lovers of this wisdom should be. _Dost thou not know -that every man who loveth another very much liketh better to caress and -kiss the other on the bare body than where the clothes come between? Now -I understand that thou lovest wisdom very much, and wishest so much to -know and feel it naked that thou wouldst not that any cloth were -between; but it will seldom so openly reveal itself to any man. At those -times when it will show any limb thus bare, it doth so to very few men; -but I know not how thou canst receive it with gloved hands. Thou must -also place the bare body against it, if thou wilt feel it._ But tell me -now, if thou lovedst a certain beautiful woman very immoderately and -above all other things, and if she _fled from thee_ and would -reciprocate thy love on no other condition than that thou wouldst -renounce every other love for hers alone, _wouldst thou then do as she -wished_? - -_A._ Alas! what a hard thing thou dost enjoin upon me! _Didst thou not -formerly admit that I loved nothing above wisdom, and moreover I too -admitted it, albeit thou saidst then that_ whoever loveth one thing for -the sake of another, he doth not of a truth love that former thing for -which he professeth love, _but really that for which he loved the former -thing and thought to obtain it_. Therefore I assert that I love wisdom -for no other thing than for its own sake. I love all the world--each -thing as I consider it profitable, and especially that thing most which -helpeth me to wisdom; and moreover those things which I fear most to -lose. Howbeit I do not love any thing else in such wise as I love -wisdom. Every thing which I love most I grant, while I love it most, to -no man but to myself, _except wisdom alone_. It I love above all other -things, and yet of my free will I would grant it to every man, so that -all who are on this earth might love it and search after it, yea, find -it, and then use it; for I know that each of us would love the other by -so much more as our will and our love were more in unison. - -[Sidenote: 43.13--44.24] - -_R._ _Said I not formerly that he who would feel the bare body must feel -it with bare hands? And I say also, if thou wilt behold wisdom itself -thus bare, that thou must not allow any cloth between thine eyes and it, -nor even any mist; albeit to that thou canst not come in this present -life, though I enjoin it upon thee, and though thou wish it._ Wherefore -no man ought to despair, though he have not so sound eyes as he who can -look the sharpest; even he who can look the sharpest of all can not -himself see the sun just as it is while he is in this present life. Yet -no man hath such weak eyes that he can not live by the sun and use it, -if he can see at all, unless he be purblind. _Moreover, I can teach unto -thee other parables about wisdom. Consider now whether any man seeketh -there the king's home where he is in town, or his court, or his army, or -whether it seemeth to thee that they all must come thither by the same -road; on the contrary, I suppose they would come by very many roads: -some would come from afar, and would have a road very long and very bad -and very difficult; some would have a very long and very direct and very -good road; some would have a very short and yet hard and strait and foul -one; some would have a short and smooth and good one; and yet they all -would come to one and the same lord, some more easily, some with more -difficulty; neither do they come thither with like ease, nor are they -there alike at ease. Some are in more honor and in more ease than -others; some in less, some almost without, except the one that he -loveth. So is it likewise with wisdom. Each one who wisheth it and who -anxiously prayeth for it, he can come to it and abide in its household -and live near it; yet some are nearer it, others farther from it; just -so is every king's court: some dwell in cottages, some in halls, some on -the threshing-floor, some in prison; and yet they all live by the favor -of one lord, just as all men live under one sun, and by its light see -what they see. Some look very carefully and very clearly; some see with -great difficulty; others are stark blind, yet use the sun. But just as -the visible sun lighteth the eyes of our body, so wisdom lighteth the -eyes of our mind, which is our understanding. And just as the eyes of -the body are more sound, thus to use more of the sun's light_, so is it -also with the mind's eyes, that is, the understanding: just by so much -as that is sounder, by so much more may it see the eternal sun, which is -wisdom. Every man that hath sound eyes needeth no other guide nor -teacher to see the sun, except health. If he hath sound eyes, he may -himself look at the sun. On the contrary, if he hath unsound eyes, then -he needeth that one teach him to look first on the wall, then on gold, -and on silver; when he can more easily look on that, [then let him -look][10] on fire, before he looketh at the sun. Then after he hath -learned that his eyes do not at all avoid the fire, let him look on the -stars and on the moon, then on sunshine, before he looketh on the sun -itself. And just so with the other sun that we formerly spake of, that -is, wisdom. He who wisheth to see it with his mind's eyes must begin -very gradually, and then little by little mount nearer and nearer by -steps, _just as if he were climbing on a ladder and wished to ascend -some sea-cliff. If he then ever cometh up on the cliff, he may look both -over the shore and over the sea, which then lieth beneath him, and also -over the land that formerly was above him._ But if it seemeth good to -us, let us stop here for this day, and to-morrow seek further after the -same thing which we before sought after. - - [10] Supplied by translator. - -[Sidenote: 44.25--46.10] - -_A._ _Nay, not at all; but I humbly pray thee that thou weary not, nor -leave off the conversation here; but say somewhat more clearly about it -so that I may more clearly feel and understand something concerning this -wisdom, and bid me what thou wilt._ I will understand it, if it lies in -my power. - -_R._ I know not anything to command thee of which thou hast more need -for the science which thou wishest to know, than that thou despise, so -much as thou art able, worldly honors, _and especially intemperate and -unlawful ones_, because I fear that they may bind thy mind to themselves -and take it with their snare, just as one catcheth wild beasts or -fowls, so that thou canst not accomplish what thou wishest; for I know -that the freer thou art from the things of this world, the more clearly -thou shalt understand about the wisdom which thou desirest; and if it -ever happen that thou canst so entirely forsake them that thou desirest -naught of them, then shall I be able to say to thee forsooth (believe me -if thou wilt), that in that very hour thou shalt know all that thou -wishest now to know, and shalt have all that thou wishest to have. - -[Sidenote: 46.10--48.6] - -_A._ When shall that be? I do not believe that it will ever be that I -shall not yearn at all after this world's honors, unless one thing -happen, namely: that I see _those honors which thou promisest me. -Howbeit I know not that it would please me so well to yearn no more -after this world's honors._ - -_R._ Now methinks thou dost not answer me with reason. Methinks that -thou speakest very much as if thine eyes should say to thy mind: 'We -will never avoid the darkness of the night until we can see the sun -itself.' Thus, methinks, the eyes do, if they avoid that part of the -sun's light which they can see. It can not happen even to the soundest -of all eyes that they can look from this world and see the sun as it is. -By this thou mayest conclude that thou oughtest not to sigh though thou -canst not see wisdom naked with the eyes of thy mind just as it is; for -thou canst never do that _while thou art in the darkness of thy sins. -But enjoy the wisdom which thou hast, and have joy in the part which -thou canst understand, and seek more with thy whole heart. Wisdom itself -knoweth what thou art worthy of, and how much it may show itself to -thee. There is naught worse in a man than to suppose that he is worthy -of what he is not. The physician knoweth better than the sick whether he -can be healed or not, or whether he can be healed by mild or by severe -treatment. Therefore thou must not excuse thyself too much, nor sigh too -much after aught. The eyes of thy mind are not so wholly sound as thou -dost suppose._ - -[Sidenote: 48.7--49.18] - -_A._ Cease, O cease! Do not vex me, nor increase my sorrow. Enough have -I, though thou increase it not. _Thou seekest it at times so high, at -times so deep, that I understand now that I am not such as I supposed, -but I am ashamed that I supposed that which was not. Truly enough thou -hast said. The Physician_ whom I wish to heal me knoweth how _sound my -eyes_ are. He knoweth what He wisheth to show me. To Him I commit -myself, and to His goodness I entrust myself. May He do unto me -according to His will! On Him I call, that He may make fast my soul to -Him. I will never again say that I have _sound eyes until I see wisdom -itself_. - -_R._ I know no better advice for thee than thou formerly saidst. But -leave off woe and sorrow, _and be measurably happy_. Thou wert formerly -too immoderately sorrowful, _for sorrow injureth both mind and body_. - -_A._ Thou wouldst restrain my weeping and my sorrow, and still I -perceive no limit to my misery and misfortunes. Thou bidst me leave off -sorrow lest I, _either in mind_ or in body, be weaker; yet I find no -strength, _either in mind_ or body, but am full nigh in despair. But I -beseech thee, if thou in any wise canst, to lead me by some shorter way, -somewhat nearer the light _of the understanding_ which I long ago -desired and yet could not come by in my ignorance; notwithstanding that -I may afterwards be ashamed to look again toward the darkness which I -formerly desired to forsake, if ever I draw nigh to the light. - -_R._ Let us now end this book here properly, and name a shorter way in -another book, if we can. - -_A._ Nay, nay; let us not leave this book yet until I am able to -understand that which we are after. - -_R._ Methinks I ought to do as thou bidst me. Something draweth me on, I -know not what, _but I surmise it is the God thou seekest after_. - -_A._ _Thanks be to Him that adviseth thee, and to thee also, if thou -praise Him._ Lead whither thou wilt: _I will follow after thee if I -can_. - -[Sidenote: 49.19--52.2] - -_R._ Methinks thou desirest still to know that same thing about God and -thy soul which thou didst formerly desire. - -_A._ Yea, that alone I desire. - -_R._ Wishest thou aught more? Wishest thou not to know truth? - -_A._ How can I, without truth, know aught of truth, _or what wilt thou -say, without truth, that God is? For we hear it read in the Gospel that -Christ said that He is the way, the truth, and the life._ - -_R._ Rightly thou sayest; but I would know whether it seemeth to thee -that the true and truth are one [and the same thing]. - -_A._ Two things, methinks, they are, _just as wisdom is one thing, and -that which is wise is another_; and likewise chastity is one thing, and -that which is chaste is another. - -_R._ Which, then, doth seem to thee better, the true or truth? - -_A._ Truth; for all that is true is so because of truth; and every thing -that is chaste is so because of chastity; _and he who is wise is so -because of wisdom_. - -_R._ _Thanks be to God that thou understandest it so well. Howbeit I -would know whether thou suppose, if a wise man were dead, wisdom would -be dead._ Or again, if a chaste man were dead, chastity would be dead. -Or if a truthful man were dead, would truth then be dead. - -_A._ Nay, nay, verily; that can not come to pass. - -_R._ _Well dost thou understand it._ But I would know whether thou -suppose that wisdom is gone, or chastity, or truth, when the man passeth -away; _or whence they formerly came, or where they are, if they exist? -Or whether they be corporeal, or spiritual?_ For no man doubteth that -every thing that is existeth somewhere. - -_A._ _Very searching is thy question, and pleasant for him to know who -can know it. What is wanting to him who knoweth that?_ - -_R._ _Canst thou recognize the righteous and the unrighteous?_ - -[Sidenote: 52.3--53.19] - -_A._ _Yea, to some extent; not, however, as I would. But I would like to -know what thou formerly didst ask._ - -_R._ _I wonder why thou hast so completely forgotten what thou only a -little before didst admit that thou knewest._ Didst thou not say before -that thou knewest truth to be eternal, although the true man passed -away? And now thou sayest, 'If it existeth.' - -_A._ That same thing I say still. I know that it abideth, although the -true man passeth away. - -_R._ All that is true abideth while it doth exist; _but that which thou -callest truth is God. He ever was, and ever will be, immortal and -eternal. God hath all knowledge in Himself sound and perfect. He hath -made two eternal things, to wit, angels and men's souls, to which He -gave some portion of eternal gifts, such as wisdom and righteousness, -and many others which it seemeth to us too numerous to count. To angels -He giveth according to their capacity, and to the souls of men He giveth -gifts according to the capacity of each. These same they need never -lose, for they are everlasting, and to men He giveth many and divers -good gifts in this world, although they be not eternal. Howbeit they are -serviceable while we are in this world. Dost thou yet understand that -souls are immortal? If thou hast understood it, do not conceal it from -me, but confess it. If it is otherwise, tell me then._ - -_A._ _Thanks be to God_ for the part I know. I will now consider this -and hold it as I best can, and if I have doubts about any thing, I will -promptly tell them to thee. - -_R._ Believe firmly in God, and commit thyself wholly to God, and seek -not too much the fulfilling of thine own will above His; but be His -servant, not thine own; and confess that thou art His servant. Then He -will raise thee ever nearer and nearer to himself, and will not let any -adversity befall thee. Howbeit if He permit any adversity to befall -thee, it will be for thy good, although thou canst not understand it. - -[Sidenote: 53.20--54.6] - -_A._ That I both hear and believe, _and this instruction I will follow -as I best can_, and will pray God that I may fulfil it _as thou long ago -didst instruct me; do thou now teach me, if thou wilt_. - -_R._ Do this for me first, and _tell me again, after thou hast studied -this, what thou likest of this; and if thou doubtest aught about any of -these things, then tell it to me_. - - -_Here endeth the anthology of the first book._ - - - - -BOOK II - - -_Here beginneth the anthology of the second book._ - - -_A._ Alas! Long have we been unoccupied, yet we have not sought after -_what thou didst promise me_. - -_R._ _Let us make amends for it_; let us carry it forward into another -book. - -_A._ Yea, let us indeed. - -_R._ Let us believe that God is our Helper. - -_A._ Truly would I that we believed it, if I had power. _But methinks -faith is not in our power, in such measure as we seek, unless_ God give -it to us. - -_R._ _Both faith and all the good that we shall have. Therefore I know -not what else we can do without His help. Howbeit I advise thee that -thou begin it._ Pray in as few words as thou most sincerely canst, _and -ask for that which is and may be most needful for thee_. - -_A._ _Then said I_: 'Lord, Lord, Thou who remainest unchangeable, grant -me these _two things which I always wished_, to wit, that I may -understand Thee and myself.' _Now I have done as thou didst instruct -me_; truly have I prayed. - -_R._ _Now I hear what thou wishest to know. Howbeit I would first learn -from thee whether thou knowest without doubt_ that thou dost exist or -not; _or that thou dost live or dost not live_. - -_A._ _These are two things which_ I certainly know. - -_R._ What now wishest thou to know? - -_A._ Whether I be immortal. - -_R._ I hear that thou wouldst live always. - -_A._ That I confess. - -_R._ Wilt thou, then, know enough if I cause thee to know that thou -mayest live always? - -[Sidenote: 56.13--58.22] - -_A._ That is a very good desire; _yet say what I ask thee about: whether -I shall live always; and then I would know whether I, after the parting -of the body and the soul, shall ever know more than I now know of all -that which I have long wished to know; for I can not find any thing -better in man than that he know, and nothing worse than that he be -ignorant_. - -_R._ Now I know all that thou wishest: One thing is, thou wouldst exist; -another, thou wouldst live; the third, thou wouldst know. And I know -also why thou wishest these three things: Thou wouldst exist in order to -live, and thou wouldst live in order to know. And these three things I -hear that thou certainly knowest: Thou knowest that thou art, and thou -knowest that thou livest, and thou also knowest that thou knowest -something, albeit thou knowest not all that thou wouldst know. - -_A._ That is true. _These three things I know, and these three things I -desire. I would exist in order that I may live. What would I care -whether I existed, if I lived not? Or what would I care for life, if I -knew nothing?_ - -_R._ _Now I hear that thou lovest all that thou dost love on account of -these three things, and I know also which of the three things thou -lovest most. Thou lovest to exist because thou wouldst live, and thou -wouldst live in order to know. Thus I perceive that thou lovest wisdom -above all other things. That, methinks, is the highest good, and also -thy God._ - -_A._ _Truth thou sayest to me. What is the highest wisdom other than the -highest good? Or what is the highest good except that every man in this -world love God as much as he loveth wisdom--whether he love it much, or -little, or moderately? So much as he loveth wisdom, so much doth he love -God._ - -_R._ _Very rightly thou hast understood it. But I would we began again -where we were before. Now thou knowest that thou art, and that thou -livest, and that thou knowest something, albeit not so much as thou -wouldst; and a fourth thing thou wouldst also know, to wit, whether the -three things all be eternal or not, or whether any of them be eternal; -or, if they are all eternal, whether any of them after this world in the -eternal life shall either become worse or wane._ - -[Sidenote: 58.22--59.27] - -_A._ _All my yearning hast thou understood very well._ - -_R._ _About what doubtest thou now? Didst thou not before confess that -God is eternal and almighty, and hath created two rational and eternal -creatures, as we before said, namely: angels and men's souls, to which -He hath given eternal gifts? These gifts they need never lose. If thou -now rememberest this and believest this, then knowest thou beyond doubt -that thou art, and always wilt be, and always wilt love, and always wilt -know something, albeit thou mayest not know all that thou wouldst. Now -thou knowest about those three things that thou askedst about, namely: -(1) Whether thou art immortal; (2) Whether thou shalt know something -throughout eternity; (3) Whether thou, after the parting of the body and -the soul, shalt know more than thou now knowest, or less. After the -fourth we shall still seek--now that thou knowest the three--until thou -also know that._ - -_A._ _Very orderly thou dost explain it, but I will yet say to thee what -I firmly believe, and about what I yet doubt. I do not doubt at all -about God's immortality and about His omnipotence, for it can not be -else respecting the trinity and the unity, which was without beginning -and is without end. Therefore I can not otherwise believe, for He hath -created so great and so many and so wonderful visible creatures; and He -ruleth them all and directeth them all, and at one time adorneth them -with the most winsome appearances, while at another time He taketh away -their adornments and beauties. He ruleth the kings who have the most -power on this earth--who like all men are born, and also perish like -other men. Then He letteth them rule while He willeth. For such and for -many such things I do not know how I can doubt His eternity; and also -about the life of our souls I do not now doubt any more. But I doubt yet -about the eternity of souls, whether they are immortal._ - -[Sidenote: 59.28--60.29] - -_R._ _About what dost thou doubt? Are not all the holy books well nigh -full of the immortality of the soul? But methinks that too long to -enumerate now in full, and too long for thee to hear._ - -_A._ _I have heard a good deal of it, and I also believe it; but I -desire rather to know it than to believe it._ - -_R._ _I wonder why thou yearnest to know so very much and so certainly -what no man in the prison of this present life ever so certainly could -know as thou wishest, although many yearn to understand it more clearly -in this present life than many others believe it from the sayings of -these and truthful men. No one can ever understand all that he would, -till the soul be parted from the body; nor indeed before Doomsday so -clearly as he would. And yet the holy Fathers that were before us knew -very truly about that which thou before didst ask, to wit, about the -immortality of men's souls, which was so clear to them that they had no -doubt, since they despised this present life[11] ... they would be -parted; and just as they endured the greatest torments in this world, so -they would afterward have the greater reward in the eternal life. -Through the sayings of such men we should infer that we can not -understand it as clearly as they could; howbeit as regards the -immortality of the soul, if thou dost not yet assent to it, I will make -thee to understand it, and I will also cause thee to be ashamed that -thou understoodest it so slowly._ - - [11] A break in the MS. - -_A._ _Even so do! Cause me to be ashamed therefor._ - -_R._ _Behold, I know that thou hast to-day the lord whom thou trustest -in all things better than thyself; and so also hath many a servant who -hath a less powerful lord than thou hast; and I know that thou hast also -many friends whom thou trustest well enough, though thou dost not trust -them altogether so well as thou dost thy lord. How seemeth it to thee -now, if thy lord should tell thee some news which thou never before -heardest, or if he should say to thee that he saw something which thou -never sawest? Doth it seem to thee that thou wouldst doubt his -statement at all, because thou didst not see it thyself?_ - -[Sidenote: 60.29--61.29] - -_A._ _Nay, nay, verily; there is no story so incredible that I would not -believe it, if he should tell it. Yea, I even have many companions, -whom, if they should say that they themselves saw or heard it, I would -believe just as well as if I myself saw or heard it._ - -_R._ _I hear now that thou believest thy lord better than thyself, and -thy companions quite as well as thyself. Thou dost very rightly and very -reasonably, in that thou hast such good faith in them. But I would that -thou shouldst tell me whether Honorius, the son of Theodosius, seem to -thee wiser or more truthful than Christ, the Son of God._ - -_A._ _Nay, verily nay; nowhere near! But methinks that it is difficult -for thee to compare them together. Honorius is very good, although his -father was better; the latter was very devout and very prudent and very -rightly of my lord's kin; and so is he who still liveth there. I will -honor them just as a man should a worldly lord, and the others of whom -thou didst formerly speak just as their masters, and as one should the -king who is the King of all kings, and the Creator and Ruler of all -creatures._ - -_R._ _Now I hear that the Almighty God pleaseth thee better than -Theodosius; and Christ, the Son of God, better than Honorius, the son of -Theodosius. I blame thee not that thou lovest both, but I advise thee to -love the higher lords more, for they know all that they wish and can -perform all that they wish._ - -_A._ _All that thou sayest is true. I believe it all._ - -_R._ _Now I hear that thou trustest the higher lord better. But I would -know whether it seem to thee that thy worldly lords have wiser and truer -servants than the higher lords have. Trustest thou now thyself and thy -companions better than thou dost the Apostles, who were the servants of -Christ Himself? Or the Patriarchs? Or the Prophets, through whom God -Himself spake to His people what He would?_ - -_A._ _Nay, nay; I trust not ourselves so well, nor anywhere near, as I -do them._ - -[Sidenote: 61.30--62.30] - -_R._ _What spake God then more often, or what said He more truly through -His Prophets to His people than about the immortality of souls? Or what -spake the Apostles and all the holy Fathers more truly if not about the -eternity of souls and about their immortality? Or what meant Christ, -when He said in His Gospel: 'The unrighteous shall go into eternal -torments, and the righteous into eternal life'? Now thou hearest what -said Christ and His Apostles; and I heard before that thou didst doubt -nothing of the word of Honorius and his servants. Why doubtest thou, -then, about the words of Christ, the Son of God, and those of the -Apostles, which they themselves uttered? They spake to us more of such -like words than we can count, and with many examples and proofs they -explained it to us. Why canst thou, then, not believe them all, and why -saidst thou before that thou wert their man?_ - -_A._ _So I say still, and say that I believe them, and also know exactly -that it is all true that God either through Himself or through them -said; for there are more of these occurrences in the holy books than I -can ever count. Therefore I am now ashamed that I ever doubted about it, -and I confess that I am rightly convinced, and I shall always be much -happier when thou dost convince me of such things than I ever was when I -convinced another man. All this I knew, however, before; but I forgot -it, as I fear also that I shall this. I know also that I had so clean -forgotten it that I should never have remembered it again, if thou hadst -not cited me clearer examples, both about my lord and about many -parables._ - -_R._ _I wonder why thou couldst ever suppose that men's souls were not -eternal, for thou clearly enough knewest that they are the highest and -the most blessed of the creatures of God; and thou knowest also clearly -enough that He alloweth no creature entirely to pass away so that it -cometh to naught--not even the most unworthy of all. But He beautifieth -and adorneth all creatures, and again taketh away their beauty and -adornments, and yet again reneweth them. They all so change, however, -that they pass away, and suddenly come again and return to that same -beauty and to the same winsomeness for the children of men, in which -they were before Adam sinned. Now thou canst perceive that no creature -so fully passeth away that it cometh not again, nor so fully perisheth -that it doth not become something. Now that the weakest creatures do not -pass away entirely, why then supposest thou that the most blessed -creature should entirely depart?_ - -[Sidenote: 62.30--63.34] - -_A._ _Alas! I am beset with wretched forgetfulness, so that I can not -remember it as well as before. Methinks now that thou hadst explained it -to me clearly enough by this one example, though thou hadst said nothing -more._ - -_R._ _Seek now in thyself the examples and the signs, and thou canst -know well what thou before wouldst know, and what I explained to thee by -the concrete examples. Ask thine own mind why it is so desirous and so -zealous to know what was formerly, before thou wert born, or ever thy -grandfather was born; and ask it also why it knoweth what is now present -and what it seeth and heareth every day; or why it wisheth to know what -shall be hereafter. Then I suppose it will answer thee, if it is -discreet, and say that it desireth to know what was before us for the -reason that it always existed since the time that God created the first -man; and therefore aspireth to what it formerly was, to know what it -formerly knew, although it is now so heavily weighed with the burden of -the body that it can not know what it formerly knew. And I suppose that -it will say to thee that it knoweth what it here seeth and heareth, -because it is here in this world; and I suppose also that it will say -that it wisheth to know what shall happen after our days, because it -knoweth that it shall ever be._ - -_A._ _Methinks now that thou hast clearly enough said that every man's -soul ever is, and ever shall be, and ever was since God first made the -first man._ - -_R._ _There is no doubt that souls are immortal. Believe thine own -reason, and believe Christ, the Son of God, and believe all His -sayings, because they are very reliable witnesses; and believe thine own -soul, which always saith to thee through its reason that it is in thee; -it saith also that it is eternal, because it wisheth eternal things. It -is not so foolish a creature as to seek that which it can not find, nor -wish for that which doth not belong to it. Give over now thy foolish -doubting. Clear enough it is that thou art eternal and shalt ever -exist._ - -[Sidenote: 63.34--64.35] - -_A._ _That I hear and that I believe and clearly know, and I am rejoiced -as I never was at anything. Now I hear that my soul is eternal and ever -liveth, and that the mind shall ever hold all that my mind and my reason -gathered of good virtues. And I hear also that my intellect is eternal. -But I wish yet to know what I before asked about the intellect: whether -it shall, after the parting of the body and the soul, wax or wane, or -shall stand still in one place, or do as it before did in this -world--for a time wax, then for a time wane. I know now that life and -reason are eternal, albeit I fear that it shall be in that world as it -is here in children. I do not suppose that the life there shall be -without reason, any more than it is here in children; in that case there -would be too little winsomeness in that life._ - -_R._ _I hear now what thou wouldst know, but I can not tell thee in a -few words. If thou wilt know it clearly, then shalt thou seek it in the -book which we call_ De Videndo Deo. _In English the book is called_ Of -Seeing God. _But be now of good cheer, and think over what thou hast now -learned, and let us both pray that He may help us, for He promised that -He would aid every one who called on Him and rightly wished it; and He -promised without any doubt that He would teach us after this world that -we might very certainly know perfect wisdom and full truthfulness, which -thou mayest hear about more clearly in the book which I have before -named to thee_--De Videndo Deo. - - -_Here endeth the anthology of the second book which we call_ -Soliloquies. - - - - -BOOK III - - -_Then said I: Now thou hast ended the sayings which thou hast selected -from these two books, yet hast not answered me about what I last asked -thee, to wit, about my intellect. I asked thee whether, after the -parting of body and soul, it would wax or wane, or whether it would do -both as it before did._ - -_R._ _Did I not say to thee before that thou must seek it in the book -which we then spake of? Learn that book, then thou wilt find it there._ - -_A._ _I do not care now to study all that book; but I would that thou -tell me that[12] ... the glory of the good, that their own torment may -seem the more to them, because they would not by their Father's advice -merit the same honors while they were in this world. And the good see -also the torments of the wicked in order that their own glory may seem -the more. The wicked see God as the guilty man who is condemned before -some king; when he seeth him and his own dear ones, then seemeth to him -his punishment the greater. And so also the dear ones of the king see -their punishment, so that their honors always may seem to them the -greater. No man ought to suppose that all those that are in hell have -like torments, nor that all those that are in heaven have like glory; -but every one hath according to his merits, punishment as well as glory, -whichever he is in. The like have their like. Moreover, it is not to be -supposed that all men have like wisdom in Heaven; for every one hath it -in the measure which he here merited. As he toileth better here and -better yearneth after wisdom and righteousness, so hath he more of it -there; likewise more honor and more glory. Hath it now been clearly -enough explained about wisdom and about the vision of God?_ - - [12] A break in the MS. - -[Sidenote: 66.5--67.9] - -_A._ _Yea; truly enough I believe that we need not lose aught of the -wisdom which we now have, although the soul and the body part. But I -believe that our intellect shall thereby be very much increased, though -we can not all know before Doomsday what we would know. Howbeit I -believe that after Doomsday naught will be hidden from us, neither of -that which is in our days, nor of that which was before us, nor of that -which shall come after us. Thou hast now related to me many examples, -and I myself have seen in the writings of the sacred books more than I -can reckon, or even can remember. Thou didst show me also such reliable -testimony that I can do nothing else but believe it; for if I believe -not weaker testimony, then know I very little or naught. What know I -except that I wish we knew about God as clearly as we would? But the -soul is weighed down and busied with the body so that we can not, with -the eyes of the mind, see any thing just as it is, any more than thou -canst see at times the sun shine, when the clouds shoot between it and -thee, although it shineth very brightly where it is. And even though -there be no cloud between thee and it, thou canst not see it clearly -just as it is, because thou art not where it is; nor can thy body be -there; nor can thy bodily eyes come any nearer there, nor even see that -far. Not even the moon, which is nearer us, can we see just as it is. We -know that it is larger than the earth, and yet it doth not seem at times -larger than a shield on account of the distance. Now thou hast heard -that we can not with the eyes of the mind ever see any thing of this -world just as it is; yet from the part of it which we see we must -believe the part which we do not see. But it is promised us beyond any -doubt that, as soon as we come out of this world and the soul is -released from the prison of the body, we shall know every thing which we -now desire to know, and much more than the ancients, the wisest of all -on the earth, could know. And after Doomsday it is promised that we may -see God openly--yea, see Him just as He is; and know Him ever afterwards -as perfectly as He now knoweth us. There shall never be any wisdom -wanting to us. He who granteth us to know Himself will conceal naught -from us. Howbeit we shall know then all that we now wish to know, and -also that which we do not now wish to know. We shall all see God, both -those who here are worst, and those who here are best. All the good -shall see Him, to their comfort, and joy, and honor, and happiness, and -glory; and the wicked shall see Him just the same as the good, though to -their torment, for they shall see[13] ... might or could in this world, -or whether they had any remembrance of the friends whom they left behind -in this world._ - - [13] Omission in the MS. - - * * * * * - -[Sidenote: 67.9--68.10] - -_Then answered he his own thoughts and said: Why supposest thou that the -departed good who have full and complete freedom shall know what they -wish to know, either in this present life or in that to come? Why -supposest thou that they have no memory of their friends in this world, -inasmuch as the wicked Dives feared the same torments for his friends in -hell as he had merited? It was he whom Christ spake of in His Gospel -that besought Abraham to send Lazarus the beggar to him that he, with -his little finger, might place a drop of water on his tongue and -therewith cool his thirst. Then said Abraham: 'Nay, my son; but consider -that thou didst withhold from him all comforts when ye were both in the -body, thou having every good, and he every misfortune. He can not now do -more for thy comfort than thou wouldst then do for him.' Then said the -rich man: 'Abraham, if that can not be, send him to my five brethren who -are still on the earth where I was, that he may tell them in what -punishment I am, and may admonish them to take warning not to come -hither.' Then said Abraham: 'Nay, nay; they have the books of the holy -Fathers with them on earth. Let them study them and believe them. If -they do not believe them, neither will they believe Lazarus, though he -come to them.'_ - -[Sidenote: 68.11--69.14] - -_Now we can hear that both the departed good and the wicked know all -that happeneth in this world, and also in the world in which they are. -They know the greatest part--though they do not know it all before -Doomsday--and they have very clear remembrance of their kin and friends -in the world. And the good help the good, every one of them another, as -much as they can. But the good will not have mercy on their wicked -friends, because the latter do not wish to depart from their evil, any -more than Abraham would not pity the rich man who was his own kin -because he perceived that he was not so humble to God as he ought -rightly to be. The wicked, then, can neither do their friends nor -themselves any good, because they were formerly, when they were in this -world, of no aid either to themselves or to their friends who had passed -away before them. But it shall be with them even as it is with men, who -are in this world brought into the prison of some king and can see their -friends all day and ask about them what they desire, albeit they can not -be of any good to them, nor the prisoners to them; they have neither the -wish nor the ability. Wherefore the wicked have the greater punishment -in the world to come, because they know the glory and the honor of the -good; and all the more because they recall all the honor which they had -in this world; and moreover they know the honor which those have who -shall then be left behind them in this world._ - -[Sidenote: 69.14--70.5] - -_Howbeit the good, then, who have full freedom, see both their friends -and their enemies, just as in this life lords and rulers often see -together both their friends and their enemies. They see them alike and -know them alike, albeit they do not love them alike. And again the -righteous, after they are out of this world, shall recall very often -both the good and the evil which they had in this world, and rejoice -very much that they did not depart from their Lord's will, either in -easy or in hidden things, while they were in this world. Just so some -king in this world may have driven one of his favorites from him, or he -may have been forced from the king against both of their wills; then -hath he many torments and many mishaps in his exile, yet he may come to -the same lord whom he before was with, and there be much more worshipful -than he was. Then he will recall the misfortunes which he had there in -his exile, and yet not be the more unhappy. But I myself saw or_ -[_believed_] _what more untrustworthy men told me than those were who -told what we are seeking. Must I not needs do one of two things--either -believe some men or none? Methinks now that I know who built the city of -Rome, and also many another thing which existed before our day, all of -which I can not sum up. I know not who built the city of Rome for the -reason that I myself saw it. Nor even know I of what kin I am, nor who -my father or mother was, except by hearsay. I know that my father begat -me and my mother bare me, but I do not know it because I myself saw it, -but because it was told me. Howbeit not so trustworthy men told that to -me as those were who said that which we now for a long time have sought -for; and still I believe it._ - -_Therefore methinks that man very foolish and very wretched who will not -increase his intelligence while he is in this world, and also wish and -desire that he may come to the eternal life, where nothing is hid from -us._ - - -_Here end the sayings which King Alfred collected from the book which we -call in...._ - - - - -YALE STUDIES IN ENGLISH. - -ALBERT S. COOK, EDITOR. - - - I. The Foreign Sources of Modern English Versification. CHARLTON M. - LEWIS, Ph.D. $0.50. - - II. Aelfric: A New Study of his Life and Writings. CAROLINE LOUISA - WHITE, Ph.D. $1.50. - - III. The Life of St. Cecilia, from MS. Ashmole 43 and MS. Cotton - Tiberius E. VII, with Introduction, Variants, and Glossary. BERTHA - ELLEN LOVEWELL, Ph.D. $1.00. - - IV. Dryden's Dramatic Theory and Practice. MARGARET SHERWOOD, Ph.D. - $0.50. - - V. Studies in Jonson's Comedy. ELISABETH WOODBRIDGE, Ph.D. $0.50. - - VI. A Glossary of the West Saxon Gospels, Latin-West Saxon and West - Saxon-Latin. MATTIE ANSTICE HARRIS, Ph.D. $1.50. - - VII. Andreas: The Legend of St. Andrew, translated from the Old - English, with an Introduction. ROBERT KILBURN ROOT. $0.50. - - VIII. The Classical Mythology of Milton's English Poems. CHARLES - GROSVENOR OSGOOD, Ph.D. $1.00. - - IX. A Guide to the Middle English Metrical Romances dealing with - English and Germanic Legends, and with the Cycles of Charlemagne - and of Arthur. ANNA HUNT BILLINGS, Ph.D. $1.50. - - X. The Earliest Lives of Dante, translated from the Italian of - Giovanni Boccaccio and Lionardo Bruni Aretino. JAMES ROBINSON - SMITH. $0.75. - - XI. A Study in Epic Development. IRENE T. MYERS, Ph.D. $1.00. - - XII. The Short Story. HENRY SEIDEL CANBY. $0.30. - - XIII. King Alfred's Old English Version of St. Augustine's - Soliloquies, edited with Introduction, Notes, and Glossary. HENRY - LEE HARGROVE, Ph.D. $1.00. - - XIV. The Phonology of the Northumbrian Gloss of St. Matthew. EMILY - HOWARD FOLEY, Ph.D. $0.75. - - XV. Essays on the Study and Use of Poetry by Plutarch and Basil the - Great, translated from the Greek, with an Introduction. FREDERICK - M. PADELFORD, Ph.D. $0.75. - - XVI. The Translations of Beowulf: A Critical Bibliography. CHAUNCEY B. - TINKER, Ph.D. $0.75. - - XVII. The Alchemist, by Ben Jonson: edited with Introduction, Notes, - and Glossary. CHARLES M. HATHAWAY, JR., Ph.D. $2.50. Cloth, $3.00. - -XVIII. The Expression of Purpose in Old English Prose. HUBERT GIBSON - SHEARIN, Ph.D. $1.00. - - XIX. Classical Mythology in Shakespeare. ROBERT KILBURN ROOT, Ph.D. - $1.00. - - XX. The Controversy between the Puritans and the Stage. ELBERT N. S. - THOMPSON, Ph.D. $2.00. - - XXI. The Elene of Cynewulf: An Old English Poem, translated into - English Prose. LUCIUS HUDSON HOLT. $0.30. - - XXII. King Alfred's Old English Version of St. Augustine's - Soliloquies, turned into Modern English. HENRY LEE HARGROVE, Ph.D. - $0.75. - - - - - * * * * * - - - - -Transcriber's note: - -Obvious typographical and printer errors have been corrected without -comment. 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