three fishes which, according to St. John's Gospel, were caught by St. Peter and the other apostles. Some points in his long development of this subject may be selected to show what the older theological method can be made to do for a great mind. He tells us that the hundred and fifty and three fishes embody a great mystery; that the number ten, evidently as the number of the commandments, indicates the law; but, as the law without the spirit only kills, we must add the seven gifts of the spirit, and we thus have the number seventeen, which signifies the old and new dispensations; then, if we add together every several number which seventeen contains from one to seventeen inclusive, the result is a hundred and fifty and three—the number of the fishes.
With this sort of reasoning he finds profound meanings in the number of furlongs mentioned in the sixth chapter of St. John. Referring to the fact that the disciples had rowed about "twenty-five or thirty furlongs," he declares that "twenty-five typifies the law, because it is five times five, but the law was imperfect before the gospel came; now perfection is comprised in six, since God in six days perfected the world, hence five is multiplied by six that the law may be perfected by the gospel, and six times five is thirty."
But Augustine's exploits in exegesis were not all based on numerals; he is sometimes equally profound in other modes. Thus he tells us that the condemnation of the serpent to eat dust typifies the sin of curiosity, since in eating dust he "penetrates the obscure and shadowy"; and that Noah's ark was "pitched within and without with pitch" to show the safety of the Church from the leaking in of heresy.
Still another exploit—one at which the Church might well have stood aghast—was his statement that the drunkenness of Noah prefigured the suffering and death of Christ. It is but just to say that he was not the original author of this interpretation; it had been presented long before by St. Cyprian. But this was far from Augustine's worst. Perhaps no interpretation of Scripture has ever led to more cruel and persistent oppression, torture, and bloodshed than his reading into one of the most beautiful parables of Jesus of Nazareth—into the words "compel them to come in"—a warrant for religious persecution: of all unintentional blasphemies since the world began possibly the most appalling.
Another strong man follows to fasten these methods on the Church: St. Gregory the Great. In his renowned work on the book of Job, the Magna Moralia, given to the world at the end of the sixth century, he lays great stress on the deep mystical meanings of the statement that Job had seven sons. He thinks the seven sons typify the twelve apostles, for "the apostles were
