Book X — , from section 37 to the end, may be profitably used as a manual of self-examination

Book X., from section 37 to the end, may be profitably used as a manual of self-examination. We have pointed out in a note, that in his comment on Ps. 8 he makes our Lord’s three temptations to be types of all the temptations to which man can be subjected; and makes them correspond in their order, as given by St. Matthew, to “the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life,” mentioned by St. John. 1 John ii. 16 . Under each of these heads we have, in this part of the Confessions , a most severe examination of conscience; and the impression is deepened by his allegorically likening the three divisions of temptation to the beasts of the field, the fish of the sea, and the birds of the air. See Confessions , v. sec. 4, note, and x. sec. 41, note. We have already remarked, in adverting to allegorical interpretation, See ibid. vi. sec. 5, note. that where “the strict use of the history is not disregarded,” to use Augustin’s expression, allegorizing, by way of spiritual meditation, may be profitable. Those who employ it with this idea will find their interpretations greatly aided, and made more systematic, by realizing Augustin’s methods here and in the last two books of the Confessions ,—as when he makes the sea to represent the wicked world, and the fruitful earth the Church. See Confessions , xiii. sec. 20, note 3, and sec. 21, note 1. It only remains to call attention to the principles on which this translation and its annotations have been made. The text of the Benedictine edition has been followed; but the head-lines of the chapters are taken from the edition of Bruder, as being the more definite and full. After carefully translating the whole of the book, it has been compared, line by line, with the translation of Watts “St. Augustin’s Confessions translated, and with some marginal notes illustrated by William Watts, Rector of St. Alban’s, Wood St. (1631).” (one of the most nervous translations of the seventeenth century), and that of Dr. Pusey, which is confessedly founded upon that of Watts. Reference has also been made, in the case of obscure passages, to the French translation of Du Bois, and the English translation of the first Ten Books alluded to in the note on Bk. ix. ch. 12. The references to Scripture are in the words of the Authorized Version wherever the sense will bear it; and whenever noteworthy variations from our version occur, they are indicated by references to the old Italic version, or to the Vulgate. In some cases, where Augustin has clearly referred to the LXX. in order to amend his version thereby, such variations are indicated. For whatever our idea may be as to the extent of his knowledge of Greek, it is beyond dispute that he frequently had recourse to the Greek of the Old and New Testament with this view. See Nourrisson, Philosophie , etc. ii. p. 96. The annotations are, for the most part, such as have been derived from the translator’s own reading. Two exceptions, however, must be made. Out of upwards of four hundred notes, some forty are taken from the annotations in Pusey and Watts, but in every case these have been indicated by the initials E. B. P. or W. W. Dr. Pusey’s annotations (which will be found chiefly in the earlier part of this work) consist almost entirely of quotations from other works of Augustin. These annotations are very copious, and Dr. Pusey explains that he resorted to this method “partly because this plan of illustrating St. Augustin out of himself had been already adopted by M. Du Bois in his Latin edition…and it seemed a pity not to use valuable materials ready collected to one’s hand. The far greater part of these illustrations are taken from that edition.” It seemed the most proper course, in using such notes of Du Bois as appeared suitable for this edition, to take them from Dr. Pusey’s edition, and, as above stated, to indicate their source by his initials. A Textual Index has been added, for the first time, to this edition, and both it and the Index of Subjects have been prepared with the greatest possible care. J. G. P. St. Mark’s Vicarage, West Hackney, 1876. The Opinion of St. Augustin Concerning His Confessions, as Embodied in His Retractations, II. 6 ———————————— 1. “ The Thirteen Books of my Confessions whether they refer to my evil or good, praise the just and good God, and stimulate the heart and mind of man to approach unto Him. And, as far as pertaineth unto me, they wrought this in me when they were written, and this they work when they are read. What some think of them they may have seen, but that they have given much pleasure, and do give pleasure, to many brethren I know. From the First to the Tenth they have been written of myself; in the remaining three, of the Sacred Scriptures, from the text, ‘In the beginning God created the heaven and the earth,’ even to the rest of the Sabbath ( Gen. i. 1 , ii. 2).” 2. “In the Fourth Book, when I acknowledged the distress of my mind at the death of a friend, saying, that our soul, though one, had been in some manner made out of two; and therefore, I say, perchance was I afraid to die lest he should die wholly whom I had so much loved (chap. vi.);—this seems to me as if it were a light declamation rather than a grave confession, although this folly may in some sort be tempered by that ‘perchance’ which follows. And in the Thirteenth Book (chap. xxxii.) what I said, viz.: that the ‘firmament was made between the spiritual upper waters, and the corporeal lower waters,’ was said without due consideration; but the thing is very obscure.” [In Ep. ad Darium, Ep. ccxxxi. c. 6, written a.d. 429, Augustin says: “Accept, my son, the books containing my Confessions which you desired to have. In these behold me that you may not praise me more than I deserve; there believe what is said of me, not by others, but by myself; there mark me, and see what I have been in myself, by myself; and if anything in me please you, join me in praising Him to whom, and not to myself, I desired praise to be given. For ‘He hath made us, and not we ourselves’ ( Ps. l. 3 ). Indeed, we had destroyed ourselves, but He who made us has made us anew ( qui fecit, refecit ). When, however, you find me in these books, pray for me that I may not fail, but be perfected ( ne deficiam, sed perficiar ). Pray, my son, pray. I feel what I say; I know what I ask.”—P. S.] [ De Dono Perseverantiæ , c. 20 (53): “Which of my smaller works could be more widely known or give greater pleasure than my Confessions ? And although I published them before the Pelagian heresy had come into existence, certainly in them I said to my God, and said it frequently, ‘Give what Thou commandest, and command what Thou willest’ (Conf. x. 29, 31, 37). Which words of mine, Pelagius at Rome, when they were mentioned in his presence by a certain brother and fellow-bishop of mine, could not bear.…Moreover in those same books…I showed that I was granted to the faithful and daily tears of my mother, that I should not perish. There certainly I declared that God by His grace converted the will of men to the true faith, not only when they had been turned away from it, but even when they were opposed to it.”—P. S.] ————————————