leave the Confessions to tell their own tale; a few of the notes of the former edition have been retained, which seemed to convey useful information; most have been omitted, as being employed in censuring the translation or notes of his predecessor, and that often in undesirable language. The present translation has been illustrated with notes, beyond what was contemplated for this undertaking generally, partly on account of the miscellaneous character of the work, in that it contained allusions to many things, which had been spoken of more expressly elsewhere; partly as being the first work of this remarkable man, made accessible to ordinary readers; partly also because this plan of illustrating St. Augustine out of himself, had been already adopted by M. Dubois in his Latin edition, though not in his translation, of the Confessions (Paris 1776); 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. Reference has, of course, been every where made to the context in the original work.

With regard to the principles of translation, the object of all translation must be to present the ideas of the author as clearly as may be, with as little sacrifice as may be of what is peculiar to him; the greatest clearness with the greatest faithfulness. The combination or due adjustment of these two is a work of no slight difficulty, since in that re-production, which is essential to good translation, it is very difficult to avoid introducing some slight shade of meaning, which may not be contained in the original. The very variation in the collocation of words may produce this. In the present work the translator desired both to preserve as

much as possible the condensed style of St. Augustine, and to make the translation as little as might be of a commentary; that so the reader might be put, as far as possible, in the position of a student of the Fathers, unmodified and undiluted by the intervention of any foreign notions. The circumstances of the times, moreover, render even a somewhat rigid adherence to the original, (even though purchased by some stiffness,) the safer side, as it is that which most recommended itself to the translator. This common object of a strict faithfulness, must, of course, in a variety of hands, be attained in different degrees; and different ways taken to obtain the same result. If, in parts of the present work, a more rigid style has been adopted, than will perhaps generally occur in this "Library," it was still hoped, that the additional pains, which might be requisite to understand it, would be rewarded by the greater insight into the author's uncommented meaning which that very pains would procure, and by the greater impression made by what has required some thought to understand; and it was an object to let St. Augustine speak as much as possible for himself, without bringing out by the translation, truths which he wrapped up in the words, for those who wish to find them. With the same view, the plan adopted by the Benedictine editors and others, of marking out for observation the golden sayings, with which the Confessions abound, has not been followed; it was thought that they would be read better in the context; that they would be even more impressive, if attention were not called to them, but rather left to be called out by them, by being read, as St. Augustine himself thought them, and as they arose; for florilegia do not make the impression, which is ex

pected from them; the mind is put in an unnatural position by being called upon to admire, from without, rather than from within. But, chiefly, holy and solemn thoughts are not to be exhibited for admiration, like a gallery of pictures, which the eyes wander over, but whereby the heart is distracted and unsatisfied; rather they are to be gazed at, and to be copied; and they shine most brightly, when most naturally, amid the relief of thoughts on ordinary subjects, which they illumine. So also may we be taught how to sanctify things common, by first sanctifying the vessel, wherein they are received, our own hearts; which, as it has been for fourteen centuries the fruit of this work of St. Augustine in our Western Church, so may it, by His mercy, again in this our portion of it.

OXFORD,

Feast of St. Bartholomew, 1838.

E. B. P.

THE CONFESSIONS OF

S. AUGUSTINE

BOOK I

Confessions of the greatness and unsearchableness of God, of God's mercies in infancy and boyhood, and human wilfulness; of his own sins of idleness, abuse of his studies, and of God's gifts up to his fifteenth year.

[I.] 1. Great art Thou, O Lord, and greatly to be praised; great is Thy power, and Thy wisdom infinite. And Thee would man praise; man, but a particle of Thy creation; man, that bears about him his mortality, the witness of his sin, the witness, that Thou resistest. the proud: yet would man praise Thee; he, but a particle of Thy creation. Thou awakest us to delight in Thy praise; for Thou madest us for Thyself, and our heart is restless, until it repose in Thee. Grant me, Lord, to know and understand which is first, to call on Thee or to praise Thee? and, again, to know Thee or to call on Thee? For who can call on Thee, not knowing Thee? For he that knoweth Thee not, may call on Thee as other than Thou art. Or, is it rather, that we call on Thee that we may know Thee? But how shall they call on Him in whom they have not believed? or how shall they believe without a preacher ? And they that seek the Lord shall praise Him. For they that seek shall find Him, and they that find shall praise Him. I will seek Thee, Lord, by calling on Thee; and will call on Thee, believing in Thee; for to us hast Thou been preached. My faith, Lord, shall call on Thee, which Thou hast given me, wherewith Thou hast inspired me,

B