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He never would speak to them solus cum solis. He was prompt in visiting the fatherless and widows in their affliction, and the sick. But he would never visit the feminarum monasteria except under urgent necessity. In regard to death, he was fond of quoting the dying Ambrose, who replied to his friend's entreaty that he would ask God for a respite of life: "I have not so lived as to be ashamed to remain with you; but neither do I fear to die, for we have a gracious God." To this artless picture, drawn by Possidius, it seems impertinent to add supplementary touches. Possidius, as Loofs has excellently remarked, shews himself saturated by the consciousness that he is erecting a lasting memorial to a great historical personage.

Without doubt Augustine is the most commanding religious personality of the early church. No Christian writer since the apostolic age has bequeathed to us so deep an insight into the working of a character penetrated with the love of God, none has struck deeper into the heart of religion in man.

C. Influence.—§ 14. Retractations and Other Writings.—Shortly before his last illness (Possid. xxviii.) he went over all his writings, noting points, especially in the earlier books, which he would wish amended. The result is his two books of Retractationes, which, from the chronological order, and the mention of the circumstances which elicited the several writings, places the literary history of St. Augustine on an exceptionally sure footing. He enumerates, characterizes, and identifies by the first words, two hundred and thirty-two books. His letters and sermons he mentions collectively, but he did not live to reconsider them in detail. Possidius includes most of them in the indiculus of Augustine's works appended to the Life; but it is not always easy to identify them by the titles he employs. Some of the letters, however, are counted as "books" in the Retractations, while the books de Unitate Ecclesiae, de Bono Viduitatis ad Julianum, and de Perfectione Justitiae are passed over (being reckoned as letters) in the Retractations. The Sermons are not chronologically arranged in the Bened. ed.; some are duplicate recensions of the same discourse. Augustine preached extempore, but with careful preparation (de Cat. Rud. 2, 3); his words were taken down by shorthand, or else dictated by himself. On one occasion we read (Possid. xv.) that he abandoned his prepared matter and spoke on another subject, with the result of the conversion of a Manichean who happened to be present. His homilies (tractatus) on St. John, and on the "Epistle of John to the Parthians" (i.e. 1 John), belong to the ripest period of his theological power, about 416; these and the somewhat later Enarrationes in Psalmos are his most important exegetical works.

Many of his works have been already mentioned in connexion with the occasion of their production. For a full list of other writings, see D. C. B. (4-vol. ed.), s.v., and the art. of Loofs referred to below. But one or two of special importance must be briefly characterized. He accomplished by 415 the task, his first attempt at which had failed, of a commentary on Genesis ad literam (Retr. II.

xxiv.; cf. I. xviii., and supra, § 7, b). But even now, he claims to have reached only problematical results. The de Catechizandis Rudibus (c. 400) gives a syllabus of the course for catechumens, with hints as to effective method in their instruction. It is full of wisdom, and suggestive to all engaged in teaching. The de Spiritu et Litera (supra, § 10) was supplemented (c. 413) by the book de Fide et Operibus, in which he deals with the obligations of the Christian life, insisting that faith cannot save us without charity. Here occurs the often quoted reference to the Lord's Prayer as the quotidiana medela for sins not demanding public penance (xxvi. 48), nor even fraternal rebuke (correptio, Matt. xviii. 15, cl. Serm. 352). The Encheiridion (c. 421) is Augustine's most complete attempt at a brief summary of Christian doctrine. Nominally it is based on the triple scheme of Fides, Spes, Charitas. But the latter two are very briefly treated at the end; practically the whole comes under the head of Fides, and is an exposition of the Creed and its corollaries. It should be compared with the much earlier tract de Fide et Symbolo (supra, § 7, b). On the de Trinitate, see above, § 11. The last work to be specially mentioned is the de Doctrina Christiana (written in 397 as far as III. xxv.), which contains Augustine's principles of Scriptural exposition, and a discussion of the exegetical "rule" of Tyconius. Bk. iv. (added in 426) is on the method and spirit in which the sense of Scripture should be taught. It supplements the more special "pedagogics" of the de Catech. Rudibus.

Of Augustine as a writer, Gibbon says: "His style, though sometimes animated by the eloquence of passion, is usually clouded by false and affected rhetoric." This verdict would gain in justice if the words "usually" and "sometimes" were transposed. Augustine had indeed learned and taught rhetoric to some purpose; but tried by Aristotle's criterion—the revelation of character—Augustine stands far above the category of rhetorical writers. He rarely or never spends words upon mere effect. He is always intent upon bringing home to his hearers or readers things which he feels to be momentously real. He handles subjects of intimate and vital interest to the human spirit. And whether he is right or wrong, his deep feeling cannot fail to kindle the hearts of those who read him.

§ 15. Asceticism. Estimate of Poverty and Riches.—Among the attractions which Manicheism had for Augustine in his youth, the strict continency supposed to prevail among the perfecti (supra, § 4) had been prominent. His whole early experience had led him to regard sexual temptation as the great ordeal of life. Disillusioned with the perfecti, he was fired with the ideals of Catholic monasticism (§ 6), and one of his earliest resolves at the time of his conversion was to forswear for ever even lawful marriage. The whole drift of Christian feeling at that period was in this direction. The influence of Ambrose, the horror of representative churchmen at the anti-monastic tenets of Jovinian and Vigilantius, the low tone even of nominally Christian society in an age of degenerate civilization, all tended to fix in him the conviction, exem-