lect of the body" ("non parcendum corpori") agree with "satisfying of the flesh" ("saturitas carnis"), which seems contrary to St. Paul's own practice as mentioned I. Cor. ix. 27? He also asks Augustine to explain why our Lord was and was not recognized by the women and disciples on the Day of Resurrection, how He came to be known by the latter in the "breaking of bread"; what did He mean by bidding Mary not touch Him until after His ascension (John xx. 17)? He supposes He meant that He was to be touched by faith hereafter, though not then by the hand. Again what did Simeon mean by his words to the Virgin Mother (Luke ii. 34, 35)? What "sword" was to pierce her soul? Was it the word of God? and how could this cause the "thoughts of many hearts" to be "revealed"? These questions he doubts not that Augustine will be able to explain to him (Ep. 1.). The letter of Paulinus to Pammachius is a very long one of condolence and exhortation on the loss of his wife Paulina, daughter of Paula, and sister of Eustochium. Feeling deeply for him in his loss, he nevertheless doubts whether he ought not to write more in thankfulness for the faith Pammachius has shewn in honouring her funeral, not with ostentatious pomp or gladiatorial shows, but with alms and good works, first presenting the sacred oblation to God and the pure libation ("sacras hostias et casta libamina") with commemoration of her whom he had lost, and then providing a meal for the poor of Rome in great numbers in the church of St. Peter, following in this the example of Scripture saints, Christ Himself, and the first Christians. Faith is a greater comfort than any words of his; by its means we can walk in Paradise with the souls of the departed. Relying on the truth of Scripture we cannot doubt the resurrection, his only doubt is as to his own claim to admission into the heavenly kingdom. Yet the door, he knows, is open to all, and the departed wife of his friend is a pledge to himself of the future in Christ (Ep. xiii.; see Hieron. Ep. lxvi.). The letters of Paulinus are generally clear and intelligible, pleasing as regards style, remarkable for humility of mind, an affectionate disposition, and a cheerful, playful humour, free from all moroseness or ascetic bitterness. Many of his remarks on Scripture and other subjects show good sense and sound judgment, and, though free from any pretension to learning, prove him an industrious student and careful inquirer into the sacred writings in the Latin version.
(b) Verse.—Paulinus wrote much in verse throughout his life, and sent many of his poems to his friends. Seventeen are more or less directly in praise of Felix, all of them dated Jan. 14, the day of his death, and consequently called Natalitia, though not by Paulinus himself. The 1st (Carm. xii.) was written in Spain, but when fully intending to retire to Nola, a.d. 394, the 2nd shortly after his arrival there (ib. xiii.). The 3rd describes the concourse from all parts to the tomb of Felix, and the power he manifested of casting out devils and curing diseases (ib. xiv. 21–43). The 15th and 16th relate the legend of FELIX. The 17th is a Sapphic ode to Nicetas, who was about to return to his see after his visit to Nola, a.d. 398 (ib. xvii.). He came a second time, a.d. 402, and his visit is mentioned with much satisfaction in the 27th poem. The 18th poem, 6th in honour of Felix, describes in hexameters the discovery of his tomb, mentions the five churches built around it, and how the country people came themselves and brought their animals to be cured of maladies by the saint's influence.
A poem of 730 lines describes how the relics of martyrs had been transferred to other places than those where they died, especially the more notable among them; how Nola was honoured and benefited by the grave of Felix; and how a thief who had stolen an ornament in the church containing a figure of the cross was discovered, partly by the agency of Felix, and partly by the miraculous operation of the sacred emblem (ib. xix.). The poem last in order is dedicated to a friend whom he calls Antonius, by which name he has been thought to denote Ausonius, and consists of a discourse of the insufficiency of the old mythological systems and of the advantages of the true faith he has adopted, whose doctrines on the Trinity, final judgment, and redemption through Christ he has described, and he invites his friend to consider the blessing of eternal life open to all who accept the offer (ib. xxxvi.).
As Bose remarks, the laws of versification and prosody were undergoing a great change in his day, and either of this or of intentional neglect of those laws, the verses of Paulinus afford abundant evidence. Nor can it be said truly that they shew much poetic power, though many are graceful and pleasing, especially his letters to Ausonius and his address to Nicetas. He wrote with facility and great pleasure to himself, and frequently wrote well, but his poems cannot justly claim a high rank as poetry. Ozanam, however, expresses a very favourable opinion of them (Civilisation au cinquième siècle, vol. ii. pp. 238–247). Of his amiable and affectionate disposition, love for his friends, profound humility, entire abnegation of self, earnest piety, and devotion to the service of God, sufficient evidence has been given. He was studiously orthodox on the Catholic doctrine of the Holy Trinity, which he states clearly on many occasions, but seems in one letter to favour the views of the semi-Pelagians (Ep. xxix. 7). He believed devoutly in the power and influence of departed saints, including their relics; his whole life from the time of his retirement to Nola may be said to turn upon this belief, which he carried, as the stories in his poems shew plainly, to the utmost bound of human credulity (Ampère, Revue des deux mondes, 1837, vol. xii. p. 66, and Littérature chrétienne au cinquième siècle, vol. i. p. 288).
The ed. of his works pub. by the abbé Migne, Patr. Lat. vol. lxi., contains the matter of most of the former edd. It is, however, in all matters of reference edited carelessly, and its index is exceedingly inaccurate. An account of Paulinus is given by Cave, Hist. Litt. i. p. 288; Dupin, Hist. Eccl. vol. iii.; Tillemont, vol. xiv.; and Ceillier, vol. viii. Dr. Gilly (Vigilantius and his Times, Lond. 1844) describes his mode of life, blaming greatly both it and his theology, though giving him full credit for
