wider interest in Church History. The scope of the lectures would perhaps best be defined by saying that they were intended, not indeed as a general introduction to St. Augustinea much more ambitious undertaking-but as a series of introductions to particular aspects of his thought. They were intended, that is, to provide the student with a choice of startingpoints, from one or other of which, according to his tastes and previous training, he might usefully approach the study of this great and many-sided figure.

That is the genesis of the studies which are here offered to a wider audience. They have been carefully revised and to some extent recast, but I have not attempted to remove all traces of their origin.

In a book of this kind it is hardly necessary to give a bibliography, but among works to which I have been indebted I should like to mention especially G. J. Seyrich, Die Geschichtsphilosophie Augustins (Chemnitz, 1891); Joseph Mausbach, Die Ethik des hl. Augustinus (Freiburg im Breisgau, 1909); W. Thimme, Augustin, Ein Lebens- und Charakterbild auf Grund seiner Briefe (Göttingen, 1910); R. C. Trench, Exposition of the Sermon on the Mount drawn from the

Writings of St. Augustine (London, 1869), with its valuable introductory essay.

The lectures were written before I came across M. Bertrand's articles in the Revue des Deux Mondes. It seems worth while to mention this, as it gives the value of independent agreement to the concurrence of our views regarding what may be called the "economics" of the Cassiciacum period-a point which, so far as I know, had not previously been so clearly brought out.

As regards the translations, I have made my own wherever it appeared desirable to do so, but in many cases I have been glad to avail myself of the generally admirable rendering in Dods' Select Works of St. Augustine (by various translators), which do not, however, include the Early Dialogues or the psychologically important De Genesi ad Litteram.

W. MONTGOMERY

ST. JOHN'S COLLEGE,

CAMBRIDGE.

CONTENTS

I. ST. AUGUSTINE THE MAN-CHARACTER AND TEM-

Character best seen in social relations-A fourth-
century reading-party-Catholicity of his friendships-
Interest in the external world-Keenness of sense and
emotion-Characteristics as a thinker-Literary style-
General impression.

II. HIS CONVERSION-A STUDY IN CRITICISM AND

RELIGIOUS PSYCHOLOGY

Critical difficulties-Contrast between the Dialogues
and the Confessions-The character of the retirement at
Cassiciacum-Its practical side-Augustine's inner life
-Tone of the Dialogues-References to scripture and
theology-Relation of philosophy to religion-Analysis
and vindication of the account of the conversion in the
Confessions-A real but minor difficulty.

III. HIS CORRESPONDENCE-RELATIONS WITH MEN AND

AFFAIRS

Variety and interest of his letters-Letter to an old

pupil-The humbling of a pedant-A crisis in his

parish-A scholars' controversy (with St. Jerome)—

To a hot-tempered bishop-To the victim of an excom.

munication-To a tyrannical landowner.

ix

IV. OUTLINES OF HIS PSYCHOLOGY

Preliminary questions-Origin of the soul-Relation

of soul to body-Augustine's scientific caution—An

unintentional experiment-The physics and physiology

of sensation-The special senses-The "Inner Sense "

--Memory-Imagination-Reason, discursive and

intuitive-Platonic theory of reminiscence rejected—

Will and emotion.

PAGE

99

V. HIS POWERS OF PSYCHOLOGICAL OBSERVATION AND

DESCRIPTION

--

Difficulty of doing justice to a pioneer-" We are all
psychologists nowadays "-Interest of Augustine's
descriptions Crowd psychology: the gladiatorial
shows; a street accident; the orator and his audience
-Child psychology: the first smile; turning to the
light; learning to speak-Introspection: the divided
self; the pains of spiritual struggle; when praise is
distasteful Skilful use of everyday illustrations-
Observation of abnormal states: hallucinations;
delirium; romarkable dreams.

130

148

VI. HIS PSYCHOLOGY AS THE KEY TO HIS PHILOSOPHY

AND THEOLOGY

-

His anticipation" of Descartes-Pascal's view-
The facts-The nature of time: An anecdote and an
epigram; Psychological analysis; Conclusion-Which
comes first, faith or reason? Illustration of the
doctrine of the Trinity-Psychology of crime-Doc-
trines of sin and grace based on experience: original
sin, original good; a parallel from Goethe-Tendency
of character towards fixity-The paradox about truc
freedom-Graco not magical; the strongest motive.

VII. ST. AUGUSTINE AS EXPOSITOR AND PREACHER

86

The expositor needs training--An ironic argument-
Secular learning gold of Egypt "-Principles of
exegesis Allogorical interpretation-His own love of
allegory-His ignorance of Hebrew-Extent of his
knowledge of Greek-Textual criticism-Higher criti-
cism-Examples of his exegetical skill, and of curious
allegorisations-Interpretation of Gen. i. 1, 2.

Training of the preacher-Formal rhetoric undesir-
able; learning by example-Various styles of oratory
-Prime necessity of clearness-The preacher's sense of
discouragement-Some illustrations from the Sermons-
Peroration of a memorial sermon on St. Cyprian-Con-
trasted treatment of same subject for different audiences.

PAGE

180

VIII. HIS PHILOSOPHY OF HISTORY, THEORY OF THE
STATE, AND TEACHING ON SOCIAL ETHICS

What is philosophy of history ?-How Augustine
came to write the De Civitate Dei-Its genoral plan—
The unity of human history-Parallel between stages of
development of the individual and of the race-The
education of the race.

The state--Founded in social instinct-The family-
Principle of cohesion, justico-Tho ruler ordained of God
-Varied political organisations suited to varied national
conditions-Persecution for religious opinion; Augus-
tine's change of view-Legitimacy of war.

Social ethics-Augustino personally ascetic in practice
-Liberality of his views-Marriage-The "goods of
civilisation "-Wealth and poverty-Legitimacy of
inheritance-Limitations of almsgiving-Moral value
of work-Legitimacy of gains from trade-Force of
public opinion-Ethical responsibility of the com-
munity.

222