of souls. With Porphyry and Jamblichus, however, he denied that the souls of men could migrate into the bodies of animals.
We conclude by quoting a passage on Marriage; shewing the singularly modern and Christian type of his mind. "Marriage is expedient, first, because it produces a truly divine fruit, namely children, our helpers alike when we are young and strong, and when we are old and worn. . . . But even apart from this, wedded life is a happy lot. A wife by her tender offices refreshes those who are wearied with external toil; she makes her husband forget those troubles which are never so active and aggressive as in the midst of a solitary and unfriended life; sometimes questioning him on his business pursuits, or referring some domestic matter to his judgment, and taking counsel with him upon it: giving a savour and pleasure to life by her unstrained cheerfulness and alacrity. Then again in the united exercise of religious sacrifice, in her conduct as mistress of the house in the absence of her husband, when the family has to be held in order not without a certain ruling spirit, in her care for her servants, in her careful tending of the sick, in these and other things too many to be; recounted, her influence is notable. . . . Splendid dwellings, marbles and precious stones and myrtle groves are but poor ornaments to a family. But the heaven-blessed union of a husband and wife, who have all, even their bodies and souls, in common, who rule their house and bring up their children well, is a more noble and excellent ornament; as indeed Homer said. . . . Nothing is so burdensome but that a husband and wife can easily bear it when they are in harmony together, and willing to give their common strength to the task."
[J.R.M.]
Hieronymus (4) (Jerome), St. The full name is Eusebius Hieronymus.
Among the best accounts of St. Jerome are: Saint Jérôme, la Société chrétienne à Rome et l᾿emigration romaine en Terre Sainte, par M. Amédée Thierry (Paris, 1867), and Hieronymus sein Leben und Werken von Dr. Otto Zöckler (Gotha, 1865); the former gives a vivid, artistic, and, on the whole, accurate picture of his life, with large extracts in the original from his writings, the latter a critical and comprehensive view of both. These contain all that is best in previous biographers, such as the Benedictine Martianay (Paris, 1706), Sebastian Dolci (Ancona, 1750), Engelstoft (Copenhagen, 1797); to which may be added notices of Jerome in the Acta Sanctorum, Biblia Sacra, Du Pin's and Ceillier's Histories of Ecclesiastical Writers, the excellent article in the D. of G. and R. Biogr., the Life of Jerome prefixed to Vallarsi's ed. of his works, which has a singular value from its succinct narrative and careful investigation of dates.
He was born c. 346 at Stridon, a town near Aquileia, of Catholic Christian parents (Pref. to Job), who, according to the custom then common, did not have him baptized in infancy. They were not very wealthy, but possessed houses (Ep. lxvi. 4) and slaves (cont. Ruf. i. c. 30), and lived in close intimacy with the richer family of Bonosus, Jerome's foster-brother (Ep. iii. 5). They were living in 373, when Jerome first went to the East (xxii. 30), but, since he never mentions them later, they probably died in the Gothic invasion (377) when Stridon was destroyed. He had a brother Paulinian, some 20 years younger (lxxxii. 8), who from 385 lived constantly with him. He was brought up in comfort, if not in luxury (xxii. 30) and received a good education. He was in a grammar school, probably at Rome, and about 17 years old, when the death of the emperor Julian (363) was announced (Comm. on Habakkuk, i. 10). Certainly it was not much later than this that he was sent with his friend Bonosus to complete his education at Rome, and they probably lived together there. The chief study of those days was rhetoric, to which Jerome applied himself diligently, attending the law courts and hearing the best pleaders (Comm. on Gal. ii. 13). Early in his stay at Rome he lived irregularly and fell into sin (Ep. vi. 4, xiv. 6, xlviii. 20). But he was drawn back, and finally cast in his lot with the Christian church. He describes how on Sundays he used to visit, with other young men of like age and mind, the tombs of the martyrs in the Catacombs (Comm. in. Ezek. c. 40, p. 468); and this indicates a serious bent, which culminated in his baptism at Rome while Liberius was pope, i.e. before 366. While there, he acquired a considerable library (Ep. xxii. 30) which he afterwards carried wherever he went. On the termination of his studies in Rome he determined to go with Bonosus into Gaul, for what purpose is unknown. They probably first returned home and lived together for a time in Aquileia, or some other town in N. Italy. Certainly they at this time made the acquaintance of Rufinus (iii. 3) and that friendship began between him and Jerome which afterwards turned out so disastrously to both (see Augustine to Jerome, Ep. cx.). Hearing that they were going into Gaul, the country of Hilary, Rufinus begged Jerome to copy for him Hilary's commentary on the Psalms and his book upon the Councils (Ep. v. 2); and this may have fostered Jerome's tendency towards ecclesiastical literature, which was henceforward the main pursuit of his life. This vocation declared itself during his stay in Gaul. He went with his friend to several parts of Gaul, staying longest at Trèves, then the seat of government. But his mind was occupied with scriptural studies, and he made his first attempt at a commentary. It was on the prophet Obadiah, which he interpreted mystically (pref. to Comm. on Obadiah).
The friends returned to Italy. Eusebius, bp. of Vercellae, had a few years before returned from banishment in the East, bringing with him Evagrius, a presbyter (afterwards bp.) of Antioch, who during his stay in Italy had played a considerable part in church affairs (Ep. i. 15). He seems to have had a great influence over Jerome at this time; and either with him or about the same time he settled at Aquileia, and from 370 to 373 the chief scene of interest lies there, where a company of young men devoted themselves to sacred studies and the ascetic life. It included the presbyter Chromatius (afterwards bp. of Aquileia), his brother Eusebius, with Jovinus
