25. in aliqua vita:in ulla vita. Cf. Ch. 1, N. 21.

26. non eos imiteris: supply ut from above: ut . . . non eos imiteris ― ne... eos imiteris. Cf. Ch. 2, N. 18.

27. quos inventurus es facile, si et tu talis fueris: 'if you are good yourself, you will keep good company.' Cf. Cic. De Am. 22, 82, par est autem primum ipsum esse virum bonum, tum alterum similem sui quaerere; De Sen. 3, 7, pares autem vetere proverbio cum paribus facillime congregantur; Aug. Serm. 228, 2, estote tales, et invenietis tales. Omnis res similis ad similem cohaeret: si perditus vixeris, non se tibi iunget nisi perditus. Incipe bene vivere, et videbis quanti socii te circumdent, de quanta fraternitate gratuleris.

28. colatis et diligatis: for the phrase, cf. Isa. 56, 6, ut colant eum, et diligant nomen eius.

29. totum praemium nostrum ipse erit: cf. Gen. 15, 1, noli timere, Abram, ego protector tuus sum, et merces tua magna nimis.

30. et veritas et sanctitas et iustitia et caritas: figure of polysyndeton. For this enumeration of virtues, cf. Ephes. 4, 24, creatus est in iustitia et sanctitate veritatis.

31. non quemadmodum sunt ista in hominibus: the candidate is to regard the perfectiones mixtae (the attributes common to God and man), not as they are found in man, limited and imperfect, but as they are found in God, that is, in their highest perfection. Cf. the theological axiom: perfectiones simplices sunt in deo formaliter, mixtae autem tantum virtualiter et eminenter.

32. in ipso fonte incorruptibilis et incommutabilis sapientiae: incorruptibilis: p. c. Cf. Rom. 1, 23, et mutaverunt gloriam incorruptibilis dei. incommutabilis: this adjective occurs once in Cicero (De Rep. 2, 57, non posse hunc incommutabilem reipublicae conservari statum). For the expression, cf. Ecclus. 1, 5, fons sapientiae verbum dei in excelsis; Baruc. 3, 12, dereliquisti fontem sapientiae.

32. mediator: cf. 1 Tim. 2, 5, unus enim Deus, unus et mediator Dei et hominum homo Christus Iesus.

33. etiamsi intrent: the prevailing mood in classical Latin with etiamsi and etsi is the indicative.

non ..

34. non . . . arbitreris regnum caelorum: arbitreris ne arbitreris. Cf. Ch. 25, N. 54. For the expression regnum caelorum, cf. Matth. 5, 3, quoniam ipsorum est regnum caelorum.

35. in melius: comparative expressions such as in melius, in peius, in mollius, in maius, occur from the time of Sallust and Livy on. They are particularly frequent in Tacitus and his later imitators. Cf. S. S. 609, 3.

36. homines ergo bonos imitare, malos tolera, omnes ama: note asyndeton. This epigrammatic rule, in which Augustine summarizes the Christian's obligations towards his neighbor, is frequently quoted.

37. quoniam nescis quid cras futurus sit qui hodie malus est: there is always the possibility that the sinner will mend his ways. Cf. Horace's philosophy of optimism: Od. 2, 10, 16, non, si male nunc, et olim | sic erit.

ames: =neu

38. nec ames. The corresponding connective with the subjunctive after a foregoing ne or imperative (cf. N. 34 above: ne . . . arbitreris) in classical Latin is ordinarily neu, though nec sometimes occurs (cf. Cic. Ad Fam. 1, 9, 19, recordare nec timueris; id. De Off. 1, 92, utilem se praebeat nec lubidini pareat). In p. c. Latin, however, just as non was frequently used for ne with the subjunctive (cf. Ch. 25, Note 54), so neque ( et non) came to be used for neu (— et ne) with the subjunctive. Cf. K. S. 2, 133; Hoppe, 107.

39. ut apprehendant iustitiam: for the expression, cf. Ecclus. 27, 9, si sequaris iustitiam, apprehendes illam.

40. tota lex pendet et prophetae: the Vulgate of Matth. 27, 40, reads, in his duobus mandatis universa Lex pendet, et Prophetae. The Old Latin version, which Augustine has in mind here, reads tota instead of universa. For the wide use of universus instead of totus in Biblical Latin, cf. Ch. 27, N. 5.

41. donum . . . spiritum sanctum: cf. Act. 2, 38, et accipietis donum spiritus sancti; cf. Ch. 20, N. 22.

41. deus est: in quo deo: the repetition of the antecedent with the relative was formerly cited by some scholars as an example

of 'African' exuberance. If this were the case, then Cicero, and particularly Caesar, would be 'African.' Cf. Cic. Att. 2, 11, 1; In Cat. 1, 3, 7; In Caecil. 1, 2; Pro Mil. 20, 53; Pro Rosc. Am. 26, 72. In a single section of B. G. 1, 6, we read: erant omnino itinera duo, quibus itineribus . . . diem dicunt, qua die. For an account of ' African Latin,' cf. Appendix.

42. per terrores insultationum et dolorum et ipsius mortis: the plural form insultationes is peculiar to Augustine. In Biblical Latin many abstract nouns, which in classical Latin are found only in the singular, are used in the plural. Cf. Salonius, 76. On the temptations and threats of the devil, cf. 1 Cor. 7, 5; Eph. 2, 2; 6, 12; Apoc. 20, 7. On the power of the devil to inflict even death, cf. Tert. De Anim. 57, pluribus notum est daemoniorum quoque opera et immaturas et atroces effici mortes, quas incursibus deputant; cf. Lact. Inst. Div. 5, 22, et quia per se nocere his nihil possunt, publicis eos odiis persequuntur quos sibi graves sentiunt, exercentque saevitiam quam violentissime possunt, ut aut eorum fidem minuant per dolorem, aut, si id efficere non quiverint, auferant omnino de terra, ne sint qui possint eorum nequitiam

coercere.

43. quidquid autem homo passus fuerit, etc.: for the thought, cf. Ephes. 6, 5, scientes quoniam unusquisque quodcumque fecerit bonum hoc recipiet a Domino, sive servus sive liber; 1 Cor. 4, 12, persecutionem patimur et sustinemus.

44. dabitur. . . damnabitur: figure of paronomasia.

45. quod si cesserit diabolo: "but if he gives way to the devil." Christian writers, when speaking of our spiritual warfare, frequently make use of military terms. For an interesting discussion of this subject, cf. Harnack, Militia Christi: die Christliche Religion und der Soldatenstand in den ersten drei Jahrhunderten (Leipzig, 1905).

46. opera misericordiae cum pia humilitate impetrant a domino: cf. Ecclus. 3, 33, et eleemosyna resistit peccatis; id. 29, 15, conclude eleemosynam in corde pauperis, et haec pro te exorabit ab omni malo; Cypr. De Opere et Eleemosyna. humilitate: cf. Iacob. 4, 6, Deus superbis resistit, humilibus autem dat gratiam. Augustine improves every opportunity of mentioning the two great

virtues, upon which he has insisted so much throughout this treatise charity and humility.

47. ut non permittat servos suos tentari plus quam possunt sustinere: cf. 1 Cor. 10, 13, tentatio vos non apprehendat, nisi humana. Fidelis autem deus est, qui non patietur vos tentari supra id quod potestis. permittat: both the Vulgate and the Old Latin version read patietur. Though in this passage and likewise in De cat. Rud. Ch. 26, 49, and Enarr. in Ps. 61, 20, Augustine uses the verb permittere, in Conf. 10, 5, 7, we read qui nos non sinis temptari. The use of the verb permittere in the text here, therefore, points to a loose reminiscence rather than to another version. permittat... tentari: permittere with the infinitive is rare but classical. Cf. Cic. Verr. 5, 9, 22, ut iam ipsis iudicibus . . . coniecturam facere permittam. On the value of temptation in the spiritual life, cf. Aug. In Ps. 60, 3, vita nostra in hac peregrinatione non potest esse sine tentatione: qui provectus noster per tentationem nostram fit, nec sibi quisque innotescit nisi tentatus, nec potest coronari nisi vicerit, nec potest vincere nisi certaverit, nec potest certare nisi inimicum et tentationes habuerit.

ADDITIONAL NOTES

P. 14, title: Hipponiensis: following Goldbacher in his critical edition of Augustine's Epistulae in the C. S. E. L., I have used the form Hipponiensis instead of Hipponensis. The evidence for the spelling Hipponiensis was set forth by Dr. Souter in a note, Augustinian Readings in Cicero and Pliny, in the Classical Review, 14 (1900), p. 264. Briefly it is this: (1) Inscriptions: e. g. Dessau, Inscrip. Lat. Sel. 1126, 1435; C. I. L. VIII. (2) MSS. of Pliny the Elder, Nat. Hist. at 5, 23, where Maykoff reads Hipponiensem. (3) MSS. of Augustine himself: Ep. 32, 2; 57, 2; 86; 111, 1; 112, 3; 115; 118, 9; 133, 3; 177, 15; 209, 2 bis; 213, 1; 222, 1. (4) While Hipponensis also occurs in inscriptions and MSS., it must be regarded as the inferior form, since no one would ever alter a correct Hipponensis into Hipponiensis, whereas the contrary process is only too easy and natural. (5) Analogous forms: Carthaginiensis, Atheniensis, Corinthiensis.

P. 14, 1. 2: usui: there is an increase in the use of the predicative dative in p. c. Latin and an extension to words not so used in earlier periods. Roby, in his Latin Grammar (London, 1903, Part II, Book IV, Pref. lv b), gives a long list of the use of usui as a predicative dative in authors up to Suetonius. In most of these references, however, usui is modified by an adjective (magno, maiori, maximo), though usui without a modifier occurs; cf. Cic. In Verr. 3, 69, 161, susceperas enim liberos . . . qui aliquando usui rei publicae possent esse. For a very complete list of predicative datives in p. c. Latin, cf. J. H. Baxter, Some Predicative Datives in Late Latin, in Bulletin Du Cange (1925), fasc. II, pp. 85-88.

Ch. 1, N. 8: apud Carthaginem: cf. also Rönsch, 391.

Ch. 1, N. 11. For a full account of the development in the meaning of ioris, cf. William Henry Paine Hatch, The Pauline Idea of Faith (Harvard Theological Studies, II, Cambridge, 1917); id., The Idea of Faith in Christian Literature from the Death of Saint Paul to the Close of the Second Century (Université de Strasbourg, Strasbourg, 1925).