Ti^atislated by Philip H. Nicklin. 



109 



gression, stops before the fourth term,* which did not concern 

 hitn at that moment, or rather he transfers to another place its 

 expression, and guided by his subhme genius, and still more by 

 the bias of his rehgious heart, places it in the specific name which 

 he has given to man : Homo Sapiens. 



And now, gentlemen, behold the curtain is raised ; for in this 

 double name is fully expressed the double substance of the priv- 

 ileged being. By one of his two essences, he stands on the sum- 



* Quaedam enim tangist ut sinl, non Some things thou commandest to he, 

 tamen ut vivant, sentiant et discernant ; but not to live, perceive, and under- 

 qucedam vero tangis ut sint et vivant, stand ; some thou commandest to be and 

 non tamen ut sentiant et discernant; Zi?;e, but not to perceive and understand ; 

 quaedam vero tangis ut sint, vivant et some thou commandest to he, live, and 

 sentiant, non tamen ut discernant ; quae- perceive, but not to understand; and 

 dam ver6 tangis ut sint, vivant, sentiant et some thou commandest <o 6e, live, per- 

 discernant. — August. Jtfcrfi^ 6'a^.29, §3. ceive, and understand. 



And lest it should be supposed that such a passage could flow from his pen un- 

 intentionally, and without sufficient reflection and long meditation, I quote here 

 what Saint Augustine says upon the same subject in another of his works. 



Non eram,et creasti me ; nihil fueram, I was not, and thou createdst me; I 

 ct de nihilo me aliquid fecisti. Quale had been nothing, and of nothing thou 

 autem aliquid ? Non stillam aquae, non madest me something. But what.' not 

 ignem, non avem vel piscem, non ser- a drop of water, not fire, not a bird, nor 

 pentem, vel aliquid ex brutis animalibus; a fish, not a serpent, nor any irrational 

 non lapidem vel lignum, non ex eorum animal ; not a stone, nor a stock, nor 

 genere quae tantum habent esse, vel ex any of that kind which can only he, nor 

 eorum quae tantum esse possunt, et cres- of that which can only he and grow; 

 cere; non ex eorum genere quae tantum nor of that which can only ie, and o-row, 

 esse et crescere et sentire possunt; sed awA perceive ; but above all these, thou 

 super omnia haec, voluisti me esse ex his hast willed me to be of those which can 

 quae habent esse, quia sum; et ex his he, because I am; and of those which 

 quas habent esse et crescere, quia sum et can he and grow, for I am and do grow ; 

 cresco ; et ex his quae sunt, crescunt et and of tiiose which can he, grow, and 

 sentiunt, quia sum, cresco et sentio : et perceive, for I am, do groio, and do 'per- 

 paulo minus parem me creasti angelis, ceive; and thou hast created me a little 

 quia rationem te cognoscendi, cum ipsis lower than the angels, because in com- 

 k te communem accepi. — August. So- mon with them I have received reason, 

 liloq. Cap. 7, § 4. by which I am able to know thee. 



Saint Augustine is one of the most astonishing phenomena in the history of the 

 human mind. With what power of observation and reasoning must this African 

 bishop have been gifted, who being neither evangelist nor prophet, but merely a 

 doctor of the church, yet aided by the Bible, advanced fourteen hundred years 

 beyond his age in scientific discovery ! 



t I have not rendered the verb tangere by its common English equivalent to touch, 

 because it is plain that things must first be created before they can be touched, and 

 because the Bible informs us that God created all things by his word. Saint Au- 

 gustine uses it to express the action of creative power. — Translator's note. 



