INDEX OF SUBJECTS.

Abraham's bosom, 131 and note, 192
(note).

Academics, Augustin has a leaning

towards the philosophy of the,
86; they doubted everything, 86,
88.
Academies, the three, 86 (note).
Actions of the patriarchs, 65.
Adam averted death by partaking of

the tree of life, 73 (note); the
first and second, 162 (note).
Adeodatus, Augustin's son, helps his
father in writing The Master, 134
and note; he is baptized by Am-
brose, 134 (note).
Adversity the blessing of the New
Testament, prosperity of the Old,
76 (note); uses of, 159 (note).
Æneas, the wanderings of, 51.
Eneid, quotations from the, 51, 53.
Affections, in darkened, lies distance

from God, 53; inordinate, bring
their own punishment, 51, 53,
55.
Agentes in rebus, their office, 123 and
note; Evodius is one of the, 135.
Agonistic garland, Augustin receives
the, 69.

Allegories in Scripture, 92 (note);

Augustin was fond of, 189 (note).
Altar, Augustin begs that his mother

may be remembered at the, 141.
Alypius, bishop of Thagaste, 90
(note); was born at that city;
had studied there and at Car-
thage with Augustin; his love of
the circus, 94; was taken up as
a thief at Carthage, 96; how his
innocence was proved, 96; his
integrity in judgment and at
Milan, 97; his discussion with
Augustin as to celibacy, 98; Au-
gustin undertakes to write the
life of, 99 (note); retires with
Augustin into the garden, 124;
the conversion of, 128.
Ambrose, bishop of Milan, effect of
his preaching; his ministry, 45
and note; Augustin makes his
acquaintance, and is received by
him in a fatherly way; his elo-
quence, 88; distinction between
his teaching and that of Faustus,
and its influence, 88; Monica's

love for, 89, 90; celibacy of, 91;|
in his study, 91; he expounded
the Scriptures every Lord's day,
91; Simplicianus succeeds him
as bishop, 116; the Song of, and
Augustin, 134 (note); is perse-
cuted by Justina, the mother of
Valentinian, 134 and note; mira-
cles wrought in behalf of, 134.
Amelius the Platonist, 107 (note).
Amphitheatre of Titus, Gibbon's de-

scription of the, 95 (note).
Anaximenes of Miletus, his notions

about God, 144 and note.
Angels, source of their blessedness,

112 (note); God's eternity mani-
fest in their unchangeableness,
179; Augustin asserts that they
are changeable, 180; misery of,
shows their former excellence,
192.

Answer to prayer of Monica, 67, 84;

Augustin's faith strengthened by,
133.

Antony, an Egyptian monk, the

founder of Monachism, 122; was
born at Thebes, and visited Paul
in the desert before his death,
122 (note).

Anubis, 119.
'ATокаTáoraois, the doctrine unneces-
sary, 79 (note).
Apollinaris, bishop of Laodicea, 113
(note).

Approbation, Augustin's love of, 75;

especially that of Hierius, 75.
Arcesilas, teaching of, 86 (note).
"Apxn, "The Beginning," applied to

Christ, 166 (note).
Architect, God the great, 72 (note),

157; Alypius and the, 97.
Argument, Augustin's power in, 67

and note.

Arians, the Empress Justina seduced

by the, 131.
Aristotle's Ten Predicaments, 77;

categories of, 77 and note; he
and Zeno prepared the way for
Neo-Platonism, 86 (note).
Arius, Victorinus wrote some books

against, 117 (note).
Arts, liberal, Augustin understood

the books relating to the, un-
aided, 77.

Asceticism, of Paul of Thebais, 122
(note); Manichæan, as compared
with Christian, 122 (note); by
embracing, we virtually deny the
right use of God's gifts, 155
(note).

Astrologers, Augustin's classification
of, 69 (note); belief of the Jews
in, 69 (note); divinations of the,
105; were called mathematicians,
106 (note).
Astrology, refutation of, 105, 106.
Atoms, in nature no two touch, 127
(note).

Atonement, the, 162.
Augustin, describes his infancy, 47,

etc.; his boyhood, 49-54; how
he learns to speak, 49; he prays
to God that he may not be
beaten, 49; his fondness for play,
49; educated from his mother's
womb in the true faith, 50; he
was signed with the cross, and
seasoned with salt, 50 and note;
his hatred of study and the Greek
language, but delight in Latin
and the empty fables of the
poets, 51; the reason of this,
52; Homer distasteful to him
because it was in Greek, 52; he
entreats that whatever he learnt
as a boy may be dedicated to
God, 52; his declamation ap-
plauded above that of his fellows,
53; he was more afraid of mak-
ing a mistake in grammar than
of offending God, 53; he com-
mitted petty thefts and sought
dishonest victories at play, 54;
he deplores the wickedness of
his youth, 55; especially that of
his sixteenth year, 56; he used to
go to Madaura to learn grammar
and rhetoric; his father, though
only a poor freeman of Thagaste,
made a great sacrifice to send
his son to Carthage, 56; he
plumes himself upon being more
licentious than his fellows; his
mother unwisely opposes his
marrying, 57; he robs a neigh-
bouring pear-tree from a love of
mischief, 57; he is caught in the
snares of a licentious passion,

60; his love of stage-plays, 60;
he is affected by a foul spiritual
disease, 61; his sacrilegious curi-
osity, 61; not even in church
does he suppress his desires, 61;
he becomes head in the school
of rhetoric, 61; he begins to
study eloquence; his father dies
in his seventeenth year, 61; in his
nineteenth year he is led by the
Hortensius of Cicero to philoso-
phy, 61; he rejects the Sacred
Scriptures as too simple, 62; he
falls into the errors of the Mani-
chæans, 62, 76; his longing after
truth, 62, 63; Manichæan sys-
tem peculiarly enthralling to an
ardent mind like his, 63 (note);
his desire for knowledge caused
him to join the Manichæans, 64
(note); his victory over inexperi-
enced persons, 67 and note; the
nine years from his nineteenth
year, 68-78; he teaches rhetoric,
68; he has a mistress, 68; he
receives the Agonistic garland,
70; he is given to divination, 70;
his friend's illness and death, 70;
his grief, 70, 71; he leaves Tha-
gaste and goes to Carthage, 72;
he writes books on the "Fair
and Fit," 74; he dedicates them
to Hierius; he longs for his com-
mendation, 74, 75; he turns his
attention to the nature of the
mind, 75; in what he conceived
the chief good to consist, 75; he
calls it a Monad, and the chief
evil a Duad, 76; when scarce
twenty, he understood Aristotle's
Ten Predicaments, 77; his ready
understanding of the liberal arts,
77, and sciences, 77; his wit a
snare to him, 77; the twenty-ninth
year of his age, 79-88; he begins
to appreciate the knowledge of
God above secular learning, 81;
he points out the fallacy of the
Manichæan belief as to the Para-
clete, 81 (note); he withdraws
from the errors of the Mani-
chæans, being remarkably aided
by God, 83; he leaves Carthage
to go to Rome, 84; he deceives
his mother, 84; he is attacked
by fever, 84; is restored, 85; be-
comes one of the "elect" of the
Manichæans, 86; his view of
Arcesilas' philosophy, 86 (note);
his erroneous views as to Chris-
tianity, 86; he goes to Milan to
teach rhetoric, and there makes
the acquaintance of Ambrose,
88; he resolves to abandon the
Manichæans and become a cate-
chumen, 88; his thirtieth year,
89-101; his mother follows him
over the sea, 89; he recognises
the falsity of his old opinions,
92; he describes how Alypius,
led into the circus by his fellow-
students, becomes fascinated by
the fights held there, 95, 96; he
becomes inflamed with the love
of wisdom, 98; he is troubled in
mind, 98, 100; he is prevented

from marrying by Alypius, 98;
he undertakes to write the life
of Alypius, 99 (note); is urged
by his mother to marry, and a
maiden sought for him, 99; he
sends his mistress back to Africa,
but takes another, 100; in his
thirty-first year he recalls the be-
ginning of his youth, 102-115;
his conception of God, 102 and
note, 103, 104; his mind is
severely exercised as to the origin
of evil, 106; is stimulated to
wisdom by the Hortensius of Ci-
cero, 107 (note), 123; his concep-
tion of Christ, 112; he rejoices
that he proceeded from Plato to
the Scriptures, and not the re-
verse, 114; he found in the latter
what was not in the former, 114;
he consults Simplicianus as to
the renewing of his mind, 116;
he describes the thirty-second year
of his age, 116, 128; he is still
held by the love of women, 116;
he burns to imitate Victorinus,
120; his review of his life, 123;
he retires with Alypius into the
garden, 124; his trouble of spirit,
125; he refutes the Manichæan
notion of two kinds of minds,
125, 126; was still enthralled by
his old loves, 126; he retires into
solitude to meditate, and hears
a voice saying, "Take up and
read," 127; his reason for giving
up his professorship, 129, 130
(note); his lungs become af-
fected, 130; he retires to the
villa of his friend Verecundus,
130; he finally gives up the pro-
fessorship, 131; he found in re-
tirement preparation for future
work, 131 (note); effect of the
Psalms on him, especially the
fourth, 131, 132; his anger
against the Manichæans, 132;
in his thirty-fourth year he writes
his book The Master, a dialogue
between him and his son, 133;
he suffers from toothache, but

loses it in answer to prayer, 133;
he attributes all that he was to
his mother's tears, 135 (note);
his last conversation with his

mother, 137; his grief at her
death, 139-140; he is troubled
that he was so long without God,
152; effect of church music on
him, 156; object and use of his
Confessions, 143, 163; he en-
treats of God that he may be led
to the truth through the Scrip-
tures, 163, 164; he designates
Eraclius as his successor, 163;
he prays to be taught by God,
170; his old notions as to matter,
177; his longings for the heav-
enly Jerusalem, 182; was ad-
dicted to the allegorical explana-
tion of Scripture, 190.
Authority, and morals, 65; of the
holy writings, 93 and note.

Bacon, the sentiments of, concerning
friendship, 72 (note).

Baptism, Augustin being seized with

illness, prays for; on his recov-
ery it was postponed, 50; in
Augustin's days often deferred
till death approached, 50 (note);
wrongly deferred, 50 (note); guilt
after, greater than before, 50 and
note; those who attended stage-
plays were excluded from, by the
Fathers, 60 (note); that of Ne-
bridius took place when he was
ill and unconscious, 70; candi-
dates for, seasoned with salt, 89
(note); martyrdom described as
a second, 90 (note); the washing
of, called illumination, 118 (note),
194; renunciation of Satan be-
fore, 118 (note); customs of the
Eastern Churches at, 119 (note);
being the sacrament of initiation,
is not so profitable without the
Lord's Supper, 199 (note); gives
life, Lord's Supper maintains it,
199; the entrance into the
Church, 199 (note).

and 7p distinguished, 115 (note).
Basilica, the Portian, 134 and note.
Bath, soothing powers of the, 139.
Bauto, the consul at Milan, 94 (note).
Beasts of the field, symbolical of

those given to carnal pleasures,
80 (note), 81; clean and unclean,
explanation of the division of,
Beautiful, love of the, 74.
91 (note).
Beauty of God, 46, 63.
Beggar, the joyous, 94.
Beginning, Christ the, of all things;

the Word the, 166; the words,
"In the beginning," interpreted
differently, 183, 187.
Bible, literary merit of the, 62 (note),

81 (note); the Psalms "a Bible
Birds of the air symbolical of pride,
in little," 131 (note).
80 (note).
Blessedness, true, to be attained only

Blind man, the, cured, 134; his vow,
by adhering to God, 190 (note).

Blindness, Augustin compares sin to,
134 (note).

192 (note).
Body, soul, and spirit, 111 (note); as
distinct from soul, 111, 112; the
mind commands the, 125.
Books, the Manichæan, 83.
Boyhood, Augustin's fondness for

play in, 50; he thanks God for
his, 54.

Cæsar, Christ paid tribute to, 8o.
Calling upon God, 45.
Carthage, Augustin sent by his father
to pursue his studies at, 56, 60;
he leaves that city on account of
the violent habits of the students
there, 84.

for, they were termed Competen-
tes, 197 (note).
Categories of Aristotle may be classed

under two heads, 77 and note.
Catiline loved not his villanies, but
had a motive for committing
them, 58.

Cavils, Manichæan, 167, 174.
Celibacy, discussion of Augustin and
Alypius concerning, 98, 99.
Chief evil, nature of the, 76.
Chief good, Augustin's conception of
the, 75; Varro gives 288 differ-
ent opinions as regards the, 75
(note); God the, 194, 151 (note).
Childhood, the sins of, found in man-

hood; an emblem of humility, 54.
Christ, the fulness of the Godhead is

in, 62; perfect human sympathy
of, 71 (note); humiliation of, for
us, 74 and note; our very life, 74;
paid tribute to Cæsar, 80; hu-
manity of, 85 (note), 108; Mani-
chæan belief as to the human
birth of, 87 (note); fulness of,
108;

the Mediator, 112, 114
(note); a perfect man, 113; the
two natures of, 113 (note), 161
and note, 162; as God, the coun-
try to which we go, as man, the
way by which we go, 114; healing
in Him alone, 114; the Victor and
Victim, Priest and Sacrifice, 162;
the Beginning, 166.
Christian, certainty of the faith of
the, as compared with the un-
certainty of the teaching of the
philosophers, 86 (note); the al-
most and altogether, 121 (note).
Christianity gives the golden key to

happiness, 75 (note); Augustin's
erroneous views as to, 86 (note).
Church, the, history of, creation type

of the, 194; music of, its effect
on Augustin, 156.
Circensian games, Alypius' love of

the, 94; how cured of it, 95; he
becomes Augustin's pupil, and is
involved in the same superstition
as his friend, 95; Augustin be-
comes carried away by the love
of the, 95; they were put a stop
to by the sacrifice of Telemachus
the monk, 96 (note).
Cicero's writings as compared with

the Word of God, 81 (note); his
opinion concerning Arcesilas'
teaching, 86 (note); Augustin
studies his Hortensius, 61, and
is stimulated to wisdom thereby,
107 (note), 123, 124.
Circus, games of the, 95 and note,
158 (note).

Classics, highly esteemed in Augus-

tin's day, 51; objections to the
study of the, 53.
Commandments, modes of dividing
the Ten, 65 and note.
Community, Augustin and his friends

propose to establish a, 99, 100.
Companions, influence of bad, 59.
Competentes, name given to catechu-
mens when ready for baptism, 197.
Conception of Christ, Augustin's,
112; of God, 102 and note, 103,
104.

Confession to God, Augustin urges

the duty of, 79; is piety, 81; use
of Augustin's, 143; object of
his, 163.
Confirmation sometimes called a sac-

rament by the Fathers, 118 (note).
Constantine was not baptized till the
end of his life, 50 (note); his
controversy with Sylvester, 69
(note).

Constantius enacted laws against
Paganism, 120.
Contemplation, the Christian ascends
the mount of, by faith, 181 (note);
the reward of practical duties,
197; of things eternal, 197 (note).
Continency, false and seducing, of the
Manichæans, 95 and note; beau-
ty of, 126; imposed on us, 153.
Continentia and Sustinentia, differ-

ence between, 153 (note).
Conversion, Monica's dream of her
son's, 66; of Victorinus, 119; of
Paul, 120 and note, 138 (note);
of Alypius, 128.
Converts, how received in Justin
Martyr's time, 118 (note).

Corporeal

brightness, Augustin
thought of God as a, 71 (note),
77; of the Manichæans, 109
(note); forms, Augustin's mind
ranges through, 75, 76, but later
on he repudiates the notion of a,

92.

Corruption, the five regions of, 103.
Courtiers, history of the two, 122-123.
Creasti, explanation of, 115.
Creation praises God, 79, 110; har-

mony of the, 110-111; testifies
to a Creator, 165; time began
from the, not it from time, 188
(note); doctrine of the Trinity
emblemized in the, 191; history
of the, a type of the Church,
194.

Creator, true joy to be found only in

the, 58; putting the creature
above the, 81; God the, 165.
Credulity of the Manichæans, 93
(note).

Cross of Christ symbolized, 52 (note).
Curds, the mountain of, 130 and note.
Curiosity, a help to learning, 52;

affects a desire for knowledge,
58; Augustin's sacrilegious, 61;
fishes of the sea symbolical of,
80 (note); evil of, to Augustin,
95; a
snare to Alypius, 99;
temptation of, stimulated by the
lust of the eyes, 157, 158; for
experiment's sake, 158; manifold
temptations of, 158.
Curtain of Ps. civ. 2, rendered "skin,"

195 (note).
Custom, force of, 52; true inner
righteousness doth not judge ac-
cording to, 64; versus law, 84;
conforming to, 90 (note); the
weight of carnal, 111; power of,

Dead, prayers for the, 90 (note), 139,

141 (note); festivals in honour
of the, 90; origin of the custom,
90 (note).

Death, origin of the law of, 73 (note);
Augustin says Adam was able to
avert it by partaking of the tree
of life, 73 (note).
Death-bed baptism of Nebridius, 70.
Declamation, Augustin's, applauded
above that of his fellow-students,

53.

"Deep, the great," Augustin's inter-
pretation of the, 191 (note), 194
(note).

Dido, 51.

Distentio, distraction, 174 and notes.
Divination, the soothsayers used sac-

rifices in their, 68; the mathe-
maticians did not do so, 69;
Augustin's obstinate belief in,
but his friend Nebridius scoffs
at it, 70; afterwards influenced
by Augustin, he too believes in
it, 70; of the astrologers, 105, 106.
Divinity of Christ, 113 (note).
Docetæ, belief of the, 113 (note).
Donatism, how developed in Augus-

tin's time, 90 (note); spiritual
pride of the Donatists, 162
(note).

Drachma, the woman and the, 119,
149.
Dream of Monica concerning her

son's conversion, 66; temptation
in, 154; Augustin's view of, 154
(note); Thorwaldsen's, result of,
154 (note).
Drunkenness forbidden by God, 154,
155.

Duad, Monad and, 76 and note; how
this dualistic belief affected the
Manichæan notion of Christ, 87
(note).

Dust, the mathematicians drew their
figures in, 77 (note).

Ear, the delights of the, 156.
Earth, beauty of the, 144 (note).
East, turning to the, at baptism, 119
(note).

Education, Augustin disapproves of

the mode of, in his day, 52.
Egyptians, Faustus' objection to the

spoiling of the, 66 (note); gold
of the, belongs to God, 109 and
note.

"Elect" of the Manichæans, 66 and

note, 68, 83 (note); Augustin
becomes one of the, 86; divine
substance in the, 103, 104, 155
(note).
Eloquence, wit and, baits to draw

man to the Word, 45 (note); Au-
gustin begins to study, 61; Greek
and Latin, Hierius' knowledge
of, 75; of Faustus, 82, 83; of
Ambrose, 88.

'Evdiáteros, "in the bosom of the
Father," 108 (note), 166 (note).
Enemies of God, who are the, 79
(note).

Epicureanism, 100; popularity of,
100 (note).
Eraclius, Augustin designates, as his
successor, 163 (note).