Book 2

AUGUSTINE’S SIXTEENTH YEAR

CHAPTER 1

T
HE DEPTHS OF VICE

(1) I wish to bring back to mind my past foulness and the carnal corruptions of my soul. This is not because I love them, but that I may love you, my God. Out of love for your love I do this. In the bitterness of my remembrance, I tread again my most evil ways, so that you may grow sweet to me, O sweetness that never fails, O sweetness happy and enduring, which gathers me together again from that disordered state in which I lay in shattered pieces, wherein, turned away from you, the one, I spent myself upon the many.1 For in my youth, I burned to get my fill of hellish things. I dared to run wild in different darksome ways of love. My comeliness wasted away.2 I stank in your eyes, but I was pleasing to myself and I desired to be pleasing to the eyes of men.

CHAPTER 2

L
OVE AND LUST

(2) What was there to bring me delight except to love and be loved? But that due measure between soul and soul, wherein lie the bright boundaries of friendship, was not kept. Clouds arose from the slimy desires of the flesh and from youth’s seething spring. They clouded over and darkened my soul, so that I could not distinguish the calm light of chaste love from the fog of lust. Both kinds of affection burned confusedly within me and swept my feeble youth over the crags of desire and plunged me into a whirlpool of shameful deeds. Your wrath was raised above me, but I knew it not. I had been deafened by the clanking chains of my mortality, the penalty of my pride of soul. I wandered farther away from you, and you let me go. I was tossed about and spilt out in my fornications; I flowed out and boiled over in them, but you kept silent. Ah, my late-found joy! you kept silent at that time,1 and farther and farther I went from you, into more and more fruitless seedings of sorrow, with a proud dejection and a weariness without rest.

(3) Who might have tempered my misery, turned to good use the fleeting beauties of those lowest things, and put limits to their delights, so that youth’s flood might have spent itself on the shore of married life, if rest in such pleasures could not be gained by the end of begetting children, as your law, O Lord, prescribes? Even so do you fashion the offspring of our mortality, for you have power to stretch forth a gentle hand and soften those thorns that had no place in your paradise.2 For your omnipotence is not far from us, even when we are far from you. Or I might have listened more heedfully to your voice as it sounded from the clouds: “Nevertheless, such shall have tribulation of the flesh. But I spare you.”8 “It is good for a man not to touch a woman.”4 And again: “He that is without a wife is solicitous for the things that belong to God, how he may please God. But he that is with a wife is solicitous for the things of this world, how he may please his wife.”5 I should have listened more heedfully to these words, and having thus been made a eunuch for the sake of the kingdom of heaven,6 I would have looked with greater joy to your embraces.

(4) But I, poor wretch, foamed over: I followed after the sweeping tide of passions and I departed from you. I broke all your laws, but I did not escape your scourges. For what mortal man can do that? You were always present to aid me, merciful in your anger, and charging with the greatest bitterness and disgust all my unlawful pleasures, so that I might seek after pleasure that was free from disgust, to the end that, when I could find it, it would be in none but you, Lord, in none but you. For you fashion sorrow into a lesson to us.7 You smite so that you may heal. You slay us, so that we may not die apart from you.8

Where was I in that sixteenth year of my body’s age, and how long was I exiled from the joys of your house? Then it was that the madness of lust, licensed by human shamelessness but forbidden by your laws, took me completely under its scepter, and I clutched it with both hands. My parents took no care to save me by marriage from plunging into ruin. Their only care was that I should learn to make the finest orations and become a persuasive speaker.

CHAPTER 3

A Y
EAR OF IDLENESS

(5) In that year my studies were interrupted, with my return from Madauros,1 the nearby city in which I had already resided to take up the study of literature and oratory, while the money for the longer journey to Carthage was being raised, more by the determination than by the finances of my father, a moderately well-off burgess2 of Thagaste. To whom do I tell these things? Not to you, my God, but before you I tell them to my own kind, to mankind, or to whatever small part of it may come upon these books of mine. Why do I tell these things? It is that I myself and whoever else reads them may realize from what great depths we must cry unto you.3 And what is closer to your ears than a contrite heart and a life of faith?4

Who at that time did not praise and extol my father because, beyond the resources of his own estate, he furnished his son with everything needed for this long sojourn to be made for purposes of study? No such provision was made for their sons by many far richer citizens. But meanwhile this same father took no pains as to how I was growing up before you, or as to how chaste I was, as long as I was cultivated in speech, even though I was left a desert, uncultivated for you, O God, who are the one true and good Lord of that field which is my heart.5

(6) During the idleness of that sixteenth year, when, because of lack of money at home, I lived with my parents and did not attend school, the briars of unclean desires spread thick over my head, and there was no hand to root them out. Moreover, when my father saw me at the baths, he noted how I was growing into manhood and was clothed with stirring youth. From this, as it were, he already took pride in his grandchildren, and found joy in telling it to my mother. He rejoiced over it in that intoxication, wherein this world, from the unseen wine of its own perverse will, tending down towards lower things, forgets you, its creator, and loves your creature more than yourself.6 But you had already begun to build your temple within my mother’s breast and to lay there the foundations of your holy dwelling place. My father, indeed, was still a catechumen, and that a recent one. But she was moved by a holy fear and trembling, and although I was not yet baptized she feared the crooked ways on which walk those who turn their back on you and not their face towards you.7

(7) Ah, woe to me! Do I dare to say that you, my God, remained silent when I departed still farther from you? Did you in truth remain silent to me at that time? Whose words but yours were those that you sang in my ears by means of my mother, your faithful servant? Yet none of them sank deep into my heart, so that I would fulfill them. It was her wish, and privately she reminded me and warned me with great solicitude, that I should keep from fornication, and most of all from adultery with any man’s wife. Such words seemed to be only a woman’s warnings, which I should be ashamed to bother with. But they were your warnings, and I knew it not. I thought that you kept silent and that only she was speaking, whereas through her you did not remain silent to me. In her person you were despised8 by me, by me, her son, “the son of your handmaid,”9 and your servant.

But I did not know this, and I ran headlong with such great blindness that I was ashamed to be remiss in vice in the midst of my comrades. For I heard them boast of their disgraceful acts, and glory in them all the more, the more debased they were. There was pleasure in doing this, not only for the pleasure of the act, but also for the praise it brought. What is worthy of censure if not vice? But lest I be put to scorn, I made myself more depraved than I was. Where there was no actual deed, by which I would be on equal footing with the most abandoned, I pretended that I had done what I had not done, lest I be considered more contemptible because I was actually more innocent, and lest I be held a baser thing because more chaste than the others.

(8) See with what companions I ran about the streets of Babylon, and how I wallowed in its mire as though in cinnamon and precious ointments!10 That I might cling even more firmly to its very navel, my invisible enemy crushed me under foot and seduced me, for I was easy to seduce. The mother of my flesh, who had fled from the center of Babylon,11 but lingered in other parts of the city, just as she had warned me against unchastity, so also had some concern over what her husband had said about me, to restrain within the bounds of married love, if it could not be cut back to the quick, what she knew to be a present disease and a future danger. Yet she took no final care for this, because of fear that my prospects would be hindered by the impediment of a wife. These were not those hopes of the life to come which my mother herself had, but those hopes for learning, which, as I knew, both parents desired too much: he, because he almost never thought of you, and only of vain things for me; she, because she thought that the usual studies would be not only no obstacle but even of some help to me in attaining to you. Thus recalling things as far as I can, I conjecture that such were my parents’ attitudes. Meanwhile, the lines of liberty at play were loosened over me beyond any just severity and the result was dissolution and various punishments. In all these things, my God, there was a mist that darkened for me the serene light of your truth, and my “iniquity came forth as it were from fatness.”12

CHAPTER 4

T
HE STOLEN FRUIT

(9) Surely, Lord, your law punishes theft, as does that law written on the hearts of men, which not even iniquity itself blots out. What thief puts up with another thief with a calm mind? Not even a rich thief will pardon one who steals from him because of want. But I willed to commit theft, and I did so, not because I was driven to it by any need, unless it were by poverty of justice, and dislike of it, and by a glut of evil doing. For I stole a thing of which I had plenty of my own and of much better quality. Nor did I wish to enjoy that thing which I desired to gain by theft, but rather to enjoy the actual theft and the sin of theft.

In a garden nearby to our vineyard there was a pear tree, loaded with fruit that was desirable neither in appearance nor in taste. Late one night—to which hour, according to our pestilential custom, we had kept up our street games—a group of very bad youngsters set out to shake down and rob this tree. We took great loads of fruit from it, not for our own eating, but rather to throw it to the pigs; even if we did eat a little of it, we did this to do what pleased us for the reason that it was forbidden.

Behold my heart, O Lord, behold my heart upon which you had mercy in the depths of the pit. Behold, now let my heart tell you what it looked for there, that I should be evil without purpose and that there should be no cause for my evil but evil itself. Foul was the evil, and I loved it. I loved to go down to death. I loved my fault, not that for which I did the fault, but I loved my fault itself. Base in soul was I, and I leaped down from your firm clasp even towards complete destruction, and I sought nothing from the shameful deed but shame itself!

CHAPTER 5

W
HY MEN SIN

(10) There is a splendor in beautiful bodies, both in gold and silver and in all things. For the sense of touch, what is suitable to it affords great pleasure, and for each of the other senses there is a just adaptation of bodily things. Worldly honor, too, and the power to command and to rule over others have their own appeal, and from them issues greed for revenge. But even to gain all these objects, we must not depart from you, O Lord, or fall away from your law. This life which we live here has its own allurements, which come from its own particular mode of beauty and its agreement with all these lower beauties. The friendship of men, bound together by a loving tie, is sweet because of the unity that it fashions among many souls. With regard to all these things, and others of like nature, sins are committed when, out of an immoderate liking for them, since they are the least goods, we desert the best and highest goods, which are you, O Lord our God, and your truth and your law. These lower goods have their delights, but none such as my God, who has made all things, for in him the just man finds delight, and he is the joy of the upright of heart.1

(11) When there is discussion concerning a crime and why it was committed, it is usually held that there appeared possibility that the appetites would obtain some of these goods, which we have termed lower, or there was fear of losing them. These things are beautiful and fitting, but in comparison with the higher goods, which bring happiness, they are mean and base. A man commits murder: why did he do so? He coveted his victim’s wife or his property; or he wanted to rob him to get money to live on; or he feared to be deprived of some such thing by the other; or he had been injured, and burned for revenge. Would anyone commit murder without reason and out of delight in murder itself? Who can believe such a thing? Of a certain senseless and utterly cruel man2 it was said that he was evil and cruel without reason. Nevertheless, a reason has been given, for he himself said, “I don’t want to let my hand or will get out of practice through disuse.”3 Why did he want that? Why so? It was to the end that after he had seized the city by the practice of crime, he would attain to honors, power, and wealth, and be free from fear of the law and from trouble due to lack of wealth or from a guilty conscience. Therefore, not even Catiline himself loved his crimes, but something else, for sake of which he committed them.

CHAPTER 6

T
HE ANATOMY OF EVIL

(12) What was it that I, a wretch, loved in you, my act of theft, my deed of crime done by night, done in the sixteenth year of my age? You were not beautiful, for you were but an act of thievery. In truth, are you anything at all, that I may speak to you? The fruit we stole was beautiful, for it was your creation, O most beautiful of all beings, creator of all things, God the good, God the supreme good and my true good. Beautiful was the fruit, but it was not what my unhappy soul desired. I had an abundance of better pears, but those pears I gathered solely that I might steal. The fruit I gathered I threw away, devouring in it only iniquity, and that I rejoiced to enjoy. For if I put any of that fruit into my mouth, my sin was its seasoning. But now, O Lord my God, I seek out what was in that theft to give me delight, and lo, there is no loveliness in it. I do not say such loveliness as there is in justice and prudence, or in man’s mind, and memory, and senses, and vigorous life, nor that with which the stars are beautiful and glorious in their courses, or the land and the sea filled with their living kinds, which by new births replace those that die, nor even that flawed and shadowy beauty found in the vices that deceive us.

(13) For pride imitates loftiness of mind, while you are the one God, highest above all things. What does ambition seek, except honor and glory, while you alone are to be honored above all else and are glorious forever? The cruelty of the mighty desires to be feared: but who is to be feared except the one God, and from his power what can be seized and stolen away, and when, or where, or how, or by whom? The caresses of the wanton call for love; but there is naught more caressing than your charity, nor is anything to be loved more wholesomely than your truth, which is beautiful and bright above all things. Curiosity pretends to be a desire for knowledge, while you know all things in the highest degree. Ignorance itself and folly are cloaked over with the names of simplicity and innocence, because nothing more simple than you can be found. What is more innocent than you, whereas to evil men their own works are hostile? Sloth seeks rest as it were, but what sure rest is there apart from the Lord? Luxury of life desires to be called plenty and abundance; you are the fullness and the unfailing plenty of incorruptible pleasure. Prodigality casts but the shadow of liberality, while you are the most affluent giver of all good things. Avarice desires to possess many things, and you possess all things. Envy contends for excellence: what is more excellent than you? Anger seeks vengeance: who takes vengeance with more justice than you?1Fear shrinks back at sudden and unusual things threatening what it loves, and is on watch for its own safety. But for you what is unusual or what is sudden? Or who can separate you from what you love? Where, except with you, is there firm security? Sadness wastes away over things now lost in which desire once took delight. It did not want this to happen, whereas from you nothing can be taken away.

(14) Thus the soul commits fornication when it is turned away from you and, apart from you, seeks such pure, clean things as it does not find except when it returns to you. In a perverse way, all men imitate you who put themselves far from you, and rise up in rebellion against you. Even by such imitation of you they prove that you are the creator of all nature, and that therefore there is no place where they can depart entirely from you.

What, therefore, did I love in that theft of mine, in what manner did I perversely or viciously imitate my Lord? Did it please me to go against your law, at least by trickery, for I could not do so with might? Did it please me that as a captive I should imitate a deformed liberty, by doing with impunity things illicit bearing a shadowy likeness of your omnipotence? Behold, your servant flees from his Lord and follows after a shadow!2 O rottenness! O monstrous life and deepest death! Could a thing give pleasure which could not be done lawfully, and which was done for no other reason but because it was unlawful?

CHAPTER 7

G
RACE THAT KEEPS AND HEALS

(15) “What shall I render to the Lord,”1 for he recalls these things to my memory, but my soul is not made fearful by them? Lord, I will love you, and give thanks to you, and confess to your name,2 since you have forgiven me so many evils and so many impious works. To your grace and to your mercy I ascribe it that you have dissolved my sins as if they were ice. To your grace I ascribe also whatsoever evils I have not done. For what evil is there that I, who even loved the crime for its own sake, might not have done? I confess that you have forgiven me all my sins, both those which I have done by my own choice and those which, under your guidance, I have not committed.

Who is the man who will reflect on his weakness, and yet dare to credit his chastity and innocence to his own powers, so that he loves you the less, as if he had little need far that mercy by which you forgive sins to those who turn to you. There may be someone who has been called by you, and has heeded your voice, and has shunned those deeds which he now hears me recalling and confessing of myself. Let him not laugh to scorn a sick man who has been healed by that same physician who gave him such aid that he did not fall ill, or rather that he had only a lesser ill. Let him therefore love you just as much, nay even more. For he sees that I have been rescued from such depths of sinful disease by him who, as he also sees, has preserved him from the same maladies.

CHAPTER 8

C
OMRADES IN CRIME

(16) What fruit had I,1 so wretched a boy, from those deeds which I now blush to recall, especially from that theft in which I loved the theft itself and nothing else? For the theft itself was nothing, and by that very fact I was all the more miserable. Yet alone, by myself, I would not have done it—such, I remember, was my state of mind at that time—alone I would never have done it. Therefore, I also loved in it my association with the others with whom I did the deed. Then it was not only the theft that I loved? No, truly, nothing else, because my association with the others was itself nothing. But what is it, in all truth? Who is there to teach me, except him who enlightens my heart2 and uncovers its darkness? What else is it that has aroused my mind to seek out, and to discuss, and to consider these things? If I had then merely liked the pears that I stole, and merely wished to eat them, I could have done so by myself, were doing that wrong deed enough to lead me to my pleasure. Nor would I have needed to arouse the itch of my desires by a rubbing together of guilty minds. But my pleasure lay not in the pears: it lay in the evil deed itself, which a group of us joined in sin to do.

CHAPTER 9

E
VIL COMMUNICATIONS

(17) What was my state of mind? Truly and clearly, it was most base, and woe was it to me who had it. Yet, what was it? Who understands his sins?1 It was like a thing for laughter, which reached down as it were into our hearts, that we were tricking those who did not know what we were doing and would most strenuously resent it. Why, then, did even the fact that I did not do it alone give me pleasure? Is it because no one can laugh readily when he is alone? No one indeed does laugh readily when alone. However, individual men, when alone and when no one else is about, are sometimes overcome by laughter if something very funny affects their senses or strikes their mind. But that deed I would not have done alone; alone I would never have done it.

Behold, the living record of my soul lies before you, my God. By myself I would not have committed that theft in which what pleased me was not what I stole but the fact that I stole. This would have pleased me not at all if I had done it alone; nor by myself would I have done it at all. O friendship too unfriendly! Unfathomable seducer of the mind, greed to do harm for fun and sport, desire for another’s injury, arising not from desire for my own gain or for vengeance, but merely when someone says, “Let’s go! Let’s do it!” and it is shameful not to be shameless!

CHAPTER 10

A S
OUL IN WASTE

(18) Who can untie this most twisted and intricate mass of knots? It is a filthy thing: I do not wish to think about it; I do not wish to look upon it. I desire you, O justice and innocence, beautiful and comely to all virtuous eyes, and I desire this unto a satiety that can never be satiated. With you there is true rest and life untroubled. He who enters into you enters into the joy of his Lord,1 and he shall have no fear, and he shall possess his soul most happily in him who is the supreme good. I fell away from you, my God, and I went astray, too far astray from you, the support of my youth, and I became to myself a land of want.2

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