The Confessions of St. Augustin Index of Subjects
Abraham's bosom, 131 and note, [1]192 (note)


Augustin has a leaning towards the philosophy of the, [2]86

they doubted everything, [3]86, [4]88

Academies, the three, [5]86 (note)

Actions of the patriarchs, [6]65


averted death by partaking of the tree of life, [7]73 (note)

the first and second, [8]162 (note)

Adeodatus, Augustin's son

helps his father in writing The Master, [9]134 and note

he is baptized by Ambrose, [10]134 (note)


the blessing of the New Testament, prosperity of the Old, [11]76 (note)

uses of, [12]159 (note)

Aeneas, the wanderings of, [13]51

AEneid quotations from the, [14]51, [15]53


in darkened, lies distance from God, [16]53

inordinate, bring their own punishment, [17]51, 53, [18]55

Agentes in rebus,

their office, [19]123 and note

Evodius is one of the, [20]135

Agonistic garland, Augustin receives the, 69


in Scripture, [21]92 (note)

Augustin was fond of, [22]189 (note)

Altar, Augustin begs that his mother may be remembered at the, [23]141

Alypius, bishop of Thagaste, [24]90 (note)

was born at that city, [25]94

had studied there and at Carthage, [26]94

his love of the circus, [27]94

was taken up as a thief at Carthage, [28]96

how his innocence was proved, [29]96

his integrity in judgment and at Milan, [30]97

his discussion with Augustin as to celibacy, 98

Augustin undertakes to write the life of, [31]99 (note)

retires with Augustin into the garden, [32]124

the conversion of, [33]128.

Ambrose, bishop of Milan,

effect of his preaching, [34]45

his ministry, [35]45 and note

Augustin makes his acquaintance, and is received by him in a fatherly way, [36]88

his eloquence, [37]88

distinction between his teaching and that of Faustus, and its influence, [38]88

Monica's love for, [39]89, [40]90

celibacy of, [41]91

in his study, [42]91

he expounded the Scriptures every Lord's day, 91

Simplicianus succeeds him as bishop, [43]116

the Song of, and Augustin, [44]134 (note)

is persecuted by Justina, the mother of Valentinian, [45]134 and note

miracles wrought in behalf of, [46]134

Amelius the Platonist, [47]107 (note)

Ampitheatre of Titus, Gibbon's description of the, [48]95 (note)

Anaximenes of Miletus, his notions about God, 144 and note


source of their blessedness, [49]112 (note)

God's eternity manifest in their unchangeableness, [50]179

Augustin asserts that they are changeable, 180

misery of, shows their former excellence, 192

Answer to prayer of Monica, [51]67, [52]84

Augustin's faith strengthened by, [53]133

Antony, an Egyptian monk

the founder of Monachism, [54]122

was born at Thebes, and visited Paul in the desert before his death, [55]122 (note)

Anubis, [56]119

Apokatastasis, the doctrine unnecessary, [57]79 (note)

Apollinaris, bishop of Laodicea, [58]113 (note)


Augustin's love of, [59]75

especially that of Hierius, [60]75

Arcesilas, teaching of, [61]86 (note)

Arche, "The Beginning," applied to Christ, [62]166 (note)


God the great, [63]72 (note), [64]157

Alypius and the, [65]97

Argument, Augustin's power in, [66]67 and note

Arians, the Empress Justina seduced by the, 131

Aristotle's Ten Predicaments, [67]77

categories of, [68]77 and note

he and Zeno prepared the way for Neo-Platonism, [69]86 (note)

Arius, Victorinus wrote some books against, 117 (note)

Arts, liberal, Augustin understood the books relating to the, unaided, [70]77


of Paul of Thebais, [71]122 (note)

Manichæan, as compared with Christian, [72]122 (note)

by embracing, we virtually deny the right use of God's gifts, [73]155 (note)


Augustin's classification of, [74]69 (note)

belief of the Jews in, [75]69 (note)

divinations of the, [76]105

were called mathematicians, [77]106 (note)

Astrology, refutation of, [78]105, [79]106

Atoms, in nature no two touch, [80]127 (note)

Atonement, the, [81]162


describes his infancy, [82]47 etc

his boyhood, [83]49-54

how he learns to speak, [84]49

he prays to God that he may not be beaten, 49

his fondness for play, [85]49

educated from his mother's womb in the true faith, [86]50

he was signed with the cross, and seasoned with salt, [87]50 and note

his hatred of study and the Greek language, but delight in Latin and the empty fables of the poets, [88]51

the reason of this, [89]52

Homer distasteful to him because it was in Greek, [90]52

he entreats that whatever he learnt as a boy may be dedicated to God, [91]52

his declamation applauded above that of his fellows, [92]53

he was more afraid of making a mistake in grammar than of offending God, [93]53

he committed petty thefts and sought dishonest victories at play, [94]54

he deplores the wickedness of his youth, 55

especially that of his sixteenth year, 56

he used to go to Madaura to learn grammar and rhetoric

his father, though only a poor freeman of Thagaste, made a great sacrifice to send his son to Carthage, 56

he plumes himself upon being more licentious than his fellows

his mother unwisely opposes his marrying, 57

he robs a neighbouring pear-tree from a love of mischief, [95]57

he is caught in the snares of a licentious passion, 60

his love of stage-plays, [96]60

he is affected by a foul spiritual disease, 61

his sacrilegious curiosity, [97]61

not even to church does he suppress his desires, [98]61

he becomes head in the school of rhetoric, 61

he begins to study eloquence, [99]61

his father dies in his seventeenth year, [100]61

in his nineteenth year he is led by the Hortensius of Cicero to philosophy, [101]61

he rejects the Sacred Scriptures as too simple, [102]62

he falls into the errors of the Manichæans, 62, [103]76

his longing after truth, [104]62, [105]63

Manichæan system peculiarly enthralling to an ardent mind like his, [106]63 (note)

his desire for knowledge caused him to join the Manichæans, [107]64 (note)

his victory over inexperienced persons, [108]67 and note

the nine years from his nineteenth year, 68-78

he teaches rhetoric, [109]68

he has a mistress, [110]68

he receives the Agonistic garland, [111]70

he is given to divination, [112]70

his friend's illness and death, [113]70

his grief, [114]70, [115]71

he leaves Thagaste and goes to Carthage, 72

he writes books on the "Fair and Fit," [116]73

he dedicates them to Hierius; he longs for his commendation, [117]74, [118]75

he turns his attention to the nature of the mind, [119]75

in what he conceived the chief good to consist, [120]75

he calls it a Monad, and the chief evil a Duad, [121]76

when scarce twenty, he understood Aristotle's Ten Predicaments, [122]77

his ready understanding of the liberal arts, 77, and sciences, [123]77

his wit a snare to him, [124]77

the twenty-ninth year of his age, [125]79-88

he begins to appreciate the knowledge of God above secular learning, [126]81

he points out the fallacy of the Manichæan belief as to the Paraclete, [127]81 (note)

he withdraws from the errors of the Manichæans, being remarkably aided by God, [128]83

he leaves Carthage to go to Rome, [129]84

he deceives his mother, [130]84

he is attacked by fever, [131]84

is restored [132]85

becomes one of the "elect" of the Manichæans, 86

his view of Arcesilas' philosophy, [133]86 (note)

his erroneous views as to Christianity, [134]86

he goes to Milan to teach rhetoric, and there makes the acquaintance of Ambrose, [135]88

he resolves to abandon the Manichæans and become a catechumen, [136]88

his thirtieth year, [137]88-101

his mother follows him over the sea, [138]89

he recognises the falsity of his old opinions, 92

he describes how Alypius, led into the circus by his fellow-students, becomes fascinated by the fights held there, [139]95, [140]96

he becomes inflamed with the love of wisdom, 98

he is troubled in mind, [141]98, [142]100

he is prevented from marrying by Alypius, 98

he undertakes to write the life of Alypius, [143]99 (note)

is urged by his mother to marry, and a maiden sought for him, [144]99

he sends his mistress back to Africa, but takes another, [145]100

in his thirty-first year he recalls the beginning of his youth, [146]102-115

his conception of God, [147]102 and note, [148]103, 104

his mind is severely exercised as to the origin of evil, [149]106

is stimulated to wisdom by the Hortensius of Cicero, [150]107 (note), [151]123

his conception of Christ, [152]112

he rejoices that he proceeded from Plato to the Scriptures, and not the reverse, [153]114

he found in the latter what was not in the former, [154]114

he consults Simplicianus as to the renewing of his mind, [155]116

he describes the thirty-second year of his age, [156]116, [157]128

he is still held by the love of women, [158]116

he burns to imitate Victorinus, [159]120

his review of his life, [160]123;

he retires with Alypius into the garden, 124

his trouble of spirit, [161]125

he refutes the Manichæan notion of two kinds of minds, [162]125, [163]126

was still enthralled by his old loves, [164]126

he retires into solitude to meditate, and hears a voice saying, "Take up and read," [165]127

his reason for giving up his professorship, 129, [166]130 (note)

his lungs become affected, [167]130

he retires to the villa of his friend Verecundus, [168]130

he finally gives up the professorship, [169]131

he found in retirement preparation for future work, [170]131 (note)

effect of the Psalms on him, especially the fourth, [171]131, [172]132

his anger against the Manichæans, [173]132

in his thirty fourth year he writes his book The Master, a dialogue between him and his son, 133;

he suffers from toothache, but loses it in answer to prayer, [174]133

he attributes all that he was to his mother's tears, [175]135 (note)

his last conversation with his mother, [176]137

his grief at her death, [177]139-140

he is troubled that he was so long without God, [178]152

effect of church music on him, [179]156

object and use of his Confessions [180]143, [181]163

he entreats of God that he may be led to the truth through the Scriptures, [182]163, [183]164

he designates Eraclius as his successor, 163;

he prays to be taught by God, [184]170

his old notions as to matter, [185]177

his longings for the heavenly Jerusalem, 182

was addicted to the allegorical explanation of Scripture, [186]190


and morals, [187]65

of the holy writings, [188]93 and note

Bacon, the sentiments of, concerning friendship, [189]72 (note)


Augustin being seized with illness, prays for, 50

on his recovery it was postponed, [190]50

in Augustin's days often deferred till death approached, [191]50 (note)

wrongly deferred, [192]50 (note)

guilt after, greater than before, [193]50 and note

those who attended stage-plays were excluded from, by the Fathers, [194]60 (note)

that of Nebridius took place when he was ill and unconscious, [195]70

candidates for, seasoned with salt, [196]89 (note)

martyrdom described as a second [197]90 (note)

the washing of, called illumination, [198]118 (note), [199]194

renunciation of Satan before, [200]118 (note)

customs of the Eastern Churches at, [201]119 (note)

being the sacrament of initiation, is not so profitable without the Lord's Supper, [202]199 (note)

gives life, Lord's Supper maintains it, 199

the entrance into the Church [203]199 (note)

[Hebrew] and [Hebrew] distinguished, [204]115 (note)

Basilica, the Portian, [205]134 and note

Bath, soothing powers of the, [206]139

Bauto, the consul at Milan, [207]94 (note)

Beasts of the field,

symbolical of those given to carnal pleasures, 80 (note), [208]81

clean and unclean, explanation of the division of, [209]91 (note)

Beautiful, love of the, [210]74

Beauty of God, [211]46, [212]63

Beggar, the joyous, [213]94


Christ the, of all things; the Word the, 166

the words, "In the beginning," interpreted differently, [214]183, [215]187


literary, merit of the, [216]62 (note), [217]81 (note)

the Psalms "a Bible in little," [218]131 (note)

Birds of the air symbolical of pride, [219]80 (note)

Blessedness, true, to be attained only by adhering to God, [220]190 (note)

Blind man, the, cured, [221]134

his vow, [222]134 (note)

Blindness, Augustin compares sin to, [223]192 (note)

Body, soul, and spirit, [224]111 (note)

as distinct from soul, [225]111, [226]112

the mind commands the [227]125

Books, the Manichæan, [228]83

Boyhood, Augustin's fondness for play in, 50

he thanks God for his, [229]54

Caesar, Christ paid tribute to, [230]80

Calling upon God, [231]45

Carthage, Augustin sent by his father to pursue his studies at, [232]56, [233]60

he leaves that city on account of the violent habits of the students there, [234]84

Cassiacum, Verecundus' villa at, [235]130

Catechumens, seasoned with salt, [236]50 and note, 89 (note)

or "Hearers" of the Manichæans, their privileges, [237]66 (note)

Augustin resolves to become one in the Catholic Church, [238]88

customs of, at baptism, [239]119 (note)

before baptism, [240]197 (note)

when ready for, they were termed Competentes, 197(note)

Categories of Aristotle maybe classed under two heads, [241]77and note

Catiline loved not his villanies, but had a motive for committing them, [242]58

Cavils, Manichæan [243]167, 174

Celibacy, discussion of Augustin and Alypius concerning, [244]98, [245]99

Chief evil, nature of the, [246]76

Chief good,

Augustin's conception of the, [247]75

Varro gives [248]288different opinions as regards the, [249]75(note)

God the, [250]194, 151(note)


the sins of, found in manhood; an emblem of humility, [251]54

Christ, the fulness of the Godhead is in, 62

perfect human sympathy of, [252]71 (note)

humiliation of, for us, [253]74and note

our very life, [254]74

paid tribute to Caesar, [255]80

humanity of, [256]85 (note), [257]108

Manichæan belief as to the human birth of, 87(note)

fulness of, [258]108

the Mediator, [259]112, [260]114 (note)

a perfect man, [261]113

the two natures of, [262]113 (note), [263]161 and note, 162

as God, the country to which we go, as man, the way by which we go, [264]114

healing in Him alone, [265]114

the Victor and Victim, Priest and Sacrifice, 162

the Beginning, [266]166

Christian, certainty of the faith of the, as compared with the uncertainty of the teaching of the philosophers, 86(note)

the almost and altogether, [267]121(note)

Christianity gives the golden key to happiness, [268]75(note)

Augustin's erroneous views as to, [269]86(note)

Church, the,

history of, creation type of the, [270]194

music of, its effect on Augustin, [271]156

Circensian games, Alypius' love of the, [272]94

how cured of it, [273]95

he becomes Augustin's pupil, and is involved in the same superstition as his friend, [274]95

Augustin becomes carried away by the love of the, [275]95

they were put a stop to by the sacrifice of Telemachus the monk, [276]96 (note)

Cicero's writings as compared with the Word of God, [277]81(note)

his opinion concerning Arcesilas' teaching, 86(note)

Augustin studies his Hortensius, [278]61, and is stimulated to wisdom thereby, [279]107(note), 123, [280]124

Circus, games of the, [281]95and note, 158(note)

Classics, highly esteemed in Augustin's day, 51

objections to the study of the, [282]53

Commandments, modes of dividing the Ten, [283]65and note

Community, Augustin and his friends propose to establish a, [284]99, [285]100

Companions, influence of bad, [286]59

Competentes, name given to catechumens when ready for baptism, [287]197

Conception of Christ, Augustin's, [288]112

of God, [289]102 and note, [290]103, [291]104

Confession to God, Augustin urges the duty of, 79

is piety, [292]81

useof Augustin's, [293]143

object of his, [294]163

Confirmation sometimes called a sacrament by the Fathers, [295]118(note)

Constantine was not baptized till the end of his life, [296]50(note)

his controversy with Sylvester, [297]69(note)

Constantius enacted laws against Paganism, 120

Contemplation, the Christian ascends the mount of, by faith, [298]181(note)

the reward of practical duties, [299]197

of things eternal, [300]197 (note)

Continency, false and seducing, of the Manichæans [301]95and note

beauty of, [302]126

imposed on us, [303]153,

Continentia and Sustinentia, difference between, [304]153(note)

Conversion, Monica's dream of her son's, 66

of Victorinus, [305]119

of Paul, [306]120 and note, [307]138(note)

of Alypius, [308]128

Converts, how received in Justin Martyr's time, [309]118 (note)

Corporeal brightness, Augustin thought of God as a, [310]71(note), [311]77

of the Manichæans [312]109 (note)

forms, Augustin's mind ranges through, [313]75, [314]76, but later on he repudiates the notion of a, [315]92

Corruption, the five regions of, [316]103

Courtiers, history of the two, [317]122-123

Creasti, explanation of, [318]115

Creation praises God, [319]79, 110

harmony of the, [320]110-111

testifies to a Creator, [321]165

time began from the not it from time, [322]188 (note)

doctrine of the Trinity emblemized in the, 191

history of the, a type of the Church,

Creator, true joy to be found only in the, 58

putting the creature above the, [323]81

God the, [324]165

Credulity of the Manichæans, [325]93(note)

Cross of Christ symbolized, [326]52(note)

Curds, the mountain of, [327]130and note

Curiosity, a help to learning, [328]52

affects a desire for knowledge, [329]58

Augustin's sacrilegious, [330]61

fishes of the sea symbolical of, [331]80(note)

evil of, to Augustin, [332]95

a snare to Alypius, [333]99

temptation of, stimulated by the lust of the eyes, [334]157, [335]158

for experiment's sake, [336]158

manifold temptations of, [337]158

Curtain of Ps. civ.2, rendered "skin," [338]195(note)

Custom, force of, [339]52

true inner righteousness doth not judge according to, [340]64

versus law, [341]84

conforming to, [342]90 (note)

the weight of carnal, [343]111

power of, [344]121

Customs, human, to be obeyed, [345]65

Cyprian, oratory in memory of, [346]84

Danae, [347]52

Daniel praying in captivity, [348]181(note)

Darkness and light, [349]103 (note)

Dead, prayers for the, [350]90 (note), [351]139, [352]141 (note)

festivals in honour of the, [353]90

origin of the custom, [354]90 (note)

Death, origin of the law of, [355]73 (note)

Augustin says Adam was able to avert it by partaking of the tree of life, [356]73 (note)

Death-bed baptism of Nebridius, [357]70

Declamation, Augustin's, applauded above that of his fellow-students, [358]53

"Deep, the great," Augustin's interpretation of the, [359]191 (note), [360]194 (note)

Dido, [361]51

Distentio, distraction, [362]174 and notes

Divination, the soothsayers used sacrifices in their, [363]68

the mathematicians did not do so, [364]69

Augustin's obstinate belief in, but his friend Nebridius scoffs at it, [365]70

afterwards influenced by Augustin, he too believes in it, [366]70

of the astrologers, [367]105, [368]106

Divinity of Christ, [369]113 (note)

Docetae, belief of the, [370]113 (note)

Donatism, how developed in Augustin's time, [371]90 (note)

spiritual pride of the Donatists, [372]162 (note)

Drachma, the woman and the, [373]119, [374]149


of Monica concerning her son's conversion, 66

temptation in, [375]154

Augustin's view of, [376]154 (note)

Thorwaldsen's, result of, [377]154 (note)

Drunkenness forbidden by God, [378]154, [379]155

Duad, Monad and, [380]76 and note

how this dualistic belief affected the Manichæan notion of Christ, [381]87 (note)

Dust, the mathematicians drew their figures in, [382]77 (note)

Ear, the delights of the, [383]156

Earth, beauty of the, [384]144 (note)

East, turning to the, at baptism, [385]119, (note)

Education, Augustin disapproves of the mode of, in his day, [386]52


Faustus' objection to the spoiling of the, [387]66 (note)

gold of the, belongs to God, [388]109 and note

"Elect" of the Manichæans, [389]66 and note, [390]68, 83 (note)

Augustin becomes one of the, [391]86

divine substance in the, [392]103, [393]104, [394]155 (note)

Eloquence, wit and,

baits to draw man to the Word, [395]45 (note)

Augustin begins to study, [396]61

Greek and Latin, Hierius' knowledge of, [397]75

of Faustus, [398]82, [399]83

of Ambrose, [400]88

Endiathetos, "in the bosom of the Father," [401]108 (note), [402]166 (note)

Enemies of God, who are the, [403]79 (note)

Epicureanism, [404]100

popularity of, [405]100 (note)

Eraclius, Augustin designates, as his successor, [406]163 (note)

Esau, Jacob and, illustrations concerning, 106

his longing after the Egyptian food, [407]108 and note

Eternal, on comprehending the, [408]167, [409]175 (note)

Eternity, of God, [410]48, [411]109 and note;

relation of, to the mutable creature, [412]179

time has no relation to, [413]167

God's to-day is, [414]168;

reason leads us to the necessity of a belief in, [415]173 (note)

has no succession, [416]175 (note)

Eucharist, oblations for the, [417]85 (note)

regeneration necessary before the reception of the [418]118 (note), [419]138 (note)

called by the ancients "the sacrament of perfection;" maintains life which baptism gives, [420]200

Augustin's interpretation of the, [421]200 (note)

Eunuchus, Terence's, [422]53 and note

Eversores, or subverters, [423]61 and note


whence is? - see Manichæans

Augustin's notions concerning, [424]64 (note)

the chief Augustin calls a Duad, [425]76

Manichæan doctrine of, [426]83 (note), [427]86, [428]87

the cause of, [429]103, [430]104

origin of, [431]104-106

not a substance, [432]110, [433]111

Augustin's notion of, [434]110 (note)

Evil habits bind like iron, [435]120 and note, 121

conviction powerless against, [436]121


became associated with Augustin, [437]135

he leads the singing at Monica's funeral, 139

Augustin's endeavours to unravel his difficulties as to the spirits in prison, [438]164 (note)

Excess, by grace we avoid, [439]155

Eyes, the lust of the, [440]157, [441]158

Fables, Manichæan, [442]83 and note

old wives', [443]85

the use of, common with mediaeval writers, [444]164 (note)

"Fair and Fit, Augustin's book as to the, [445]74, 76

Faith, preaching leads to, [446]45

the Manichæans exalted reason at the expense of, [447]63 (note)

the rule of, [448]67, [449]128

reason and, [450]93 and note

and sight, [451]201 (note)

Fame, the emptiness of popular, [452]68

Fasting enjoined by Justin Martyr as a preparation for baptism, [453]118 (note), [454]154 (note)

Faustus, a bishop of the Manichæans,

goes to Carthage, [455]80

eloquence of, [456]82, [457]83

his knowledge superficial, [458]82, [459]83

distinction between his teaching and that of Ambrose, [460]88

Fear, "pure," [461]69 (note)

joy in proportion to past [462]119, [463]120

Fever, Nebridius falls sick of a, and dies, 70

Augustin is attacked by, [464]4

Fichte's strange idea as to St. John's teaching concerning the word, [465]185 (note)

Fictions, Augustin's love of, [466]52, [467]53

evils of, [468]52, [469]53

results of, to Augustin, [470]61

Manichæan [471]63

Augustin's reply to Faustus as to Manichæan 93 (note)

Fideles, the, [472]89

Fig-tree, Manichæan delusions concerning, 66

Firmament, allegorical explanation of the, 195, [473]196, [474]199 (note)


a friend of Augustin's, [475]105

studies the constellations, and relates a story to disprove astrology, [476]105, [477]106;

Fish of the sea, symbolical interpretation of the, [478]80 (note), [479]200 (note)


the Word made, [480]107 and note, [481]108, [482]112-113, 162

as distinct from body, [483]164 (note)

Forgetfulness the privation of memory, [484]148, 149

Fortunatus, Augustin's controversy with, 103

Free-will, [485]76 and note

the cause of evil, [486]103, [487]104

absence of, the punishment of former sin, 125

the Pelagians held that through the power of, they could attain perfection, [488]140 (note)


of the world enmity to God, [489]51

false, [490]59, [491]70

between Augustin and Nebridius, [492]70

of Pylades and Orestes, [493]71

Lord Bacon's sentiments as to, [494]72 (note)

Fruit, distinction between the "gift" and the, 203, [495]200

of the earth allegorized, [496]203


Roman customs at, [497]139 (note)

rites at Monica's, [498]139 and note

Gassendi vitalized Epicureanism, [499]100 (note)


what Moses meant in the book of, [500]186

repetition of the allegorical interpretation of, [501]206

Gibbon, his description of the amphitheatre of Titus, [502]95 (note)

his charge of Platonism against Christianity, 107 (note)


diversities of, given by the Spirit, [503]197

distinction between the "gift" and the "fruit," [504]203-204

Gnostic opinion as to the origin of the world, 205


worthy of praise, [505]45, [506]79

man desires to praise Him, His power and wisdom, [507]45

true rest in Him only, [508]45, [509]59, [510]74, [511]161

knowledge of, [512]45

Augustin longs for that knowledge, [513]158 (note)

omnipresence of, [514]79

attributes of, [515]45-46, [516]58

naught can contain, [517]46

He filleth all things, [518]46

by filling them He created them, [519]72

majesty of, [520]46 and note

unchangeableness of, [521]46, [522]63, [523]73, [524]79 (note), 116

beauty of, [525]46, [526]63

always working, yet always at rest, [527]46, 207

imperfect man cannot comprehend the perfect, 46 (note)

providence of, [528]47

eternal, [529]48, [530]109 and note

is Truth, [531]62, [532]72, [533]81, [534]109 and note, [535]151, [536]152, 187 and note

sought wrongly not to be found, [537]63

His care of us, [538]67

held by the Manichæans to be an unmeasured light, [539]68 (note)

the true light, [540]76 (note), [541]109 and note, 157

the source of light, [542]112 (note)

the fountain of light, [543]161

the architect and artificer of His Church, [544]72 (note)

wounds only to heal, [545]72 (note)

should be our highest love, [546]72

all good is from, [547]74

unity of, [548]77

our supreme good, [549]78, [550]151 (note)

to be preferred to learning, [551]87

Augustin's conception of, [552]102 and note, [553]103, 104

incomprehensible, [554]102

incorruptibility of, [555]103 and note, [556]104

never suffers evil, [557]104

the Chief Good, [558]105

subjection to, our only safety, [559]107

the Word, [560]108

"I am that I am," [561]109, 110 (note)

hope and joy in Him alone, [562]142,153

searchings after, [563]144-145

the Creator, [564]165

the Immutable Light of wisdom, [565]190 (note)

the mercy of, in conveying His truth by symbols, [566]199

Gods, why the poets attributed wickedness to the, [567]52

Homer transfers things human to the, [568]52

Gold of Egypt, [569]109 and note


the Manichæans taught that good and evil were primeval, and had independent existence, [570]64 (note)

all, is from God, [571]74

Augustin's conception of the chief, [572]75, 105

God our Supreme, [573]78, [574]151, [575]190 (note)

and evil illustrated, [576]110 (note)

God saw that everything in creation was, [577]204, 205

Grace, the fulfilment of love, [578]183 (note)

Grammar, the Christians forbidden by Julian to teach, [579]120

Grammar schools entrances of, covered with veils, [580]51 and note


joy in the conversion of the, [581]120 and note

influence of the, [582]120 (note)


Augustin's dislike to, [583]51

the reason of his dislike, [584]51, [585]52

his knowledge of, [586]107 (note)

eloquence, Hierius' knowledge of, [587]74, [588]75

Greeks, led to Christ by philosophy, [589]107 (note)

Grief, Augustin's,

at the death of his friend, [590]70-71

at his mother's death, [591]139, [592]140

effect of time on, [593]72

silence a good consoler in, [594]127 (note)

at the death of friends natural, [595]139 (note)

Habits, evil, bind like iron, [596]120 and note

conviction powerless against, [597]121


Christianity gives the golden key to, [598]75 (note)

knowledge of God the highest, [599]81

the Word of God a fount of, [600]81 (note)

whence comes true, [601]124

consummation of, in heaven only, [602]131 (note)

not joy merely, but joy in God, [603]152

Happy life,

longings after the, [604]160-161

to be found in God only, [605]151

Harts of the forests, [606]164 and note

"Hearers" or catechumens,

privileges of the, [607]66 (note)

why Augustin never went beyond the rank of a, 68 (note)

did not practise abstinence, [608]155 (note)

Heart, the law written on the, [609]74 (note)

humility exalts the, [610]74 (note)

lifting up of the, [611]192 (note)

of man, Augustin interprets the "deep" to mean, [612]194 (note)


rest in, [613]45 (note), [614]207

the double, [615]176

the third, [616]176

the felicity of, [617]45 (note)

fulness of reward in, [618]76 (note)

consummation of happiness only in, [619]131 (note)

a prepared place for prepared people, [620]192 (note)

and earth shall pass away, but not the Word, 196

the peace of, [621]207

Heaven and earth, different interpretations of, [622]182, [623]183

Heavenly bodies, motions of the, not time, 171, [624]172

Hebrew, Augustin had no knowledge of, [625]164, [626]165 and note

Hedonism and Epicureanism, [627]100 (note)

Hedonists, their "good" is their own pleasure, 75 (note)

Helpidius, disputes with the Manichæans, 87

Heresies confirm the truth, [628]113


a native of Syria, an orator of Rome, [629]74

Augustin dedicates his books on the " Fair and Fit " to, [630]74

Hippocrates, Vindicianus early understood, 70

Holy City, light, life, and joy of the, is in God, [631]191 (note)

Holy Spirit,

why spoken of in Genesis as "borne over," [632]191, 192

brings us to God, [633]192


distasteful to Augustin because it was Greek, 51

fictions of, [634]52

Honoratus, a friend of Augustin, at one time a Manichæan [635]88 (note)


we are saved and made happy by, [636]76 (note)

all, is in the mercy of God, [637]153

Hope and joy in God alone, [638]142

Horace, quotation from, [639]71

Horoscope-casters, Vindicianus begs Augustin to throw away the books of the, [640]69

Hortensius, Cicero's, [641]52

Augustin's study of, [642]61

he is stimulated to wisdom thereby, [643]107 (note), [644]123, [645]124

Hour-glasses of Augustin's time, [646]163

Human life a distraction, [647]174

Humanity of Christ, [648]71 (note), [649]85 (note), [650]113 (note)

Augustin thinks it profane to believe in the, 87

Manichæans' belief as to the, [651]87 (note)

Humiliation of Christ for us, [652]74

to draw us to Himself, [653]74 (note)


childhood the emblem of, [654]54

exalts the heart, [655]74 (note)

the holy, of Scripture, [656]93

Hyle, or matter, the evil principle of the Manichæans [657]76 (note)

Ichthus emblem of the, [658]200 (note)

Ignorance, danger of, [659]47 (note)

Illumination, the washing of baptism, [660]118 (note), [661]194 (note), [662]198 (note)

Image of God, man created in the, [663]91 (note)

Importunity, Monica's, to the bishop, [664]67

Incarnation of Christ,

Manichæans, notion of the, [665]87 (note)

a mystery to Porphyry, [666]161 (note)


sin in, [667]47 (note)

waywardness in, [668]47, [669]48

prone to sin, [670]48, [671]49

its innocence is not in its will, but in its weakness, [672]48

Injury man does himself by sin, [673]79 (notes)

Intuitionists, their "good" lies in following the dictates of conscience, [674]75 (note)

Jacob and Esau, illustration concerning, 166

Jerome, his knowledge of Hebrew, [675]165 (note)


Augustin longs for the heavenly, [676]182 and note

the mother of us all, [677]192 (note)

Jews, the,

their influence on Neo-Platonism, [678]118 (note)

Julian the Apostate favoured the, and encouraged them to rebuild the temple, [679]120 (note)

Jove, [680]52


true, to be found in the Creator only, [681]58

true and false, [682]94

source of true, [683]94, [684]151,

in proportion to past fear, [685]119

in the conversion of the great, [686]120 (note)

and hope, in God alone, [687]142

Julian, the Emperor,

forbade the Christians to teach grammar and oratory, [688]120

he favoured Paganism, the Donatists, and the Jews, [689]120

Justice and mercy, illustration of God's, [690]133 (note)

Justin Martyr, [691]107 (note)

how converts were received in his time, [692]118 (note)

Justina, persecution of Ambrose by, [693]134 and note

qn' and br' distinguished, [694]115 (note)

Knowledge of God, [695]45

the highest happiness, [696]81

Augustin's great aim was to attain, [697]158 (note)

wonderful, [698]174, [699]175

Knowledge, human,

more sought than divine, [700]53, [701]54

curiosity affects a desire for, [702]58

Augustin's desire for, made him join the Manichæans, [703]64 (note)

has to do with action, [704]197 (note)

not to be an end, [705]158

received by sight, [706]201

difference between that and divine, [707]207

Latin, Augustin's love of, [708]51, [709]52

Law of God,

the same in itself, but different in application, [710]64

of development in Scripture, [711]64

of death, [712]73 (note)

written on the heart (lex occults), [713]74 (note)

and custom, [714]84

Levitical, concerning the division of beasts into clean and unclean, [715]91 (note)

natural and moral, [716]196 (note)

Laws, human, to be obeyed, [717]65

God to be obeyed in, or contrary to laws, [718]65, 66 and note


rudiments of, distasteful to Augustin, [719]51

curiosity a help to, [720]52

vanity of, [721]53

knowledge of God to be appreciated above secular, [722]81

to be preferred to money, and God to it, 87

Lentile, the Egyptian food, [723]108 (note)

Liberal arts and sciences, [724]68, [725]77, [726]80

Faustus had no knowledge of the, [727]82

Augustin sees that a knowledge of, does not lead to God, [728]158 (note)

Licentius' notion concerning truth, [729]123 (note)


seeking for the blessed, [730]74

Christ our very, [731]74

longing after the blessed, [732]150-152

the misery of human, [733]153

Light, the Manichæans held God to be an unmeasured, [734]68 (note)

God the true, [735]76 and note, [736]157

and darkness, [737]103 (note)

God the unchangeable, [738]109 and note, [739]112

God the source of, [740]112 (note)

that seen by Tobias, [741]157

that seen by Isaac and by Jacob, [742]157

the fountain of, [743]161

what Augustin understood by the Word in Genesis i.3, [744]191

Likeness to God, our, [745]91 (note)

Little things, the power of, [746]135 (note), 136

Logos, the, [747]107 (note), [748]113, [749]166

Lord's Supper. See Eucharist


pure, [750]69 (note)

God should be our highest, [751]72

love not to be condemned, but love in God is to be preferred, [752]73

of the beautiful, [753]74

of the world, [754]79

what it is to love God, [755]144

of praise, [756]159, [757]160 (note)

grace the fulfilment of, [758]182 (note)

supremacy of the law of, [759]188 (note)

Loving God purely, [760]69 and note

Lust of the flesh, the,

continency from, [761]153

analogy between, and one of our Lord's temptations, [762]153 (note)

eating and drinking a, [763]154, [764]155

of the eyes, curiosity stimulated by the, [765]157, 158

difference between it and love, [766]153 (note)

Luther's Bible in Little, [767]131 (note)

Madaura, formerly an episcopal city, now a village -- Augustin learnt grammar and rhetoric there, [768]56


moved by God to delight in praising Him, 45

his existence from God, [769]45, [770]46

imperfect, cannot comprehend the perfect, [771]46 (note)

made in God's image, [772]64, [773]91 (note)

a great deep, [774]75

injures himself, not God, by sin, [775]79 (notes)

Christ as, [776]108

a triad, [777]111

the trichotomy of, [778]111 (note), [779]113 (note)

the Mediator between God and, [780]112

Christ a perfect, [781]113, [782]114 (note)

knoweth not himself, [783]144

God does not need, although He created him, 190, [784]191 and note

faint signs of the Trinity in, [785]193 and note

how Augustin interprets the dominion of, over the beasts, [786]200

is renewed in the knowledge of God after His image, [787]201

knoweth nothing but by the Spirit of God, 205

on the creation of, [788]205

difference between his knowledge and God's, 207

Manichæans, their materialistic views of God, 46 (note), [789]68 (note), [790]76, [791]86

Augustin falls into the errors of the, [792]62

the Scriptures obscured to their mocking spirit, [793]62 (note), [794]67 (note), [795]88 (note)

Augustin later on accused them of professing to believe in the New Testament to entrap the unwary, [796]62 (note), [797]83 (note)

their system peculiarly enthralling to an ardent mind like Augustin's, [798]63 (note)

kindred in many ways to modern Rationalism, [799]63 (note)

Augustin attacks their notions concerning evil, [800]63

cavillings of the, [801]64, [802]87, [803]93, [804]167, [805]174

their doctrine concerning good and evil, [806]64 (note), [807]76 (note), [808]83 (note)

their delusions concerning the fig-tree, 66

their reason for refusing to give bread to any but their own sect, [809]66 and note, [810]68

they held that God was an unmeasured light, [811]68 (note)

their notion concerning the soul, [812]76 (note)

when opposed, they pretended the Scriptures had been corrupted, [813]81 (note), [814]87 and note

their belief as to the humanity of Christ, [815]87 (note)

their false and seducing continency, [816]95 and note

Romanianus falls into the errors of, [817]100 (note)

delusions of the, [818]103 (note)

Augustin's anger against the, [819]132

Augustin refutes they opinions as to the origin of the world, [820]205


cannot satisfy, [821]63

a strange mixture of the pensive philosophy of Persia with Gnosticism and Christianity, [822]64 (note)


asserted that the Holy Ghost was personally resident in him, [823]81

asceticism of his followers, [824]122 (note)

Manna, meaning of, [825]48 and note

Marriage, Augustin desires, but his parents oppose it, [826]57

Mars, [827]117

Martyrdom, reason for exalting, [828]90 (note)

described as a second baptism, [829]90 (note)


honour done to the, [830]90 and notes

two of the, buried in the Ambrosian Basilica, 134 and note

Materialists, the, seek the common "good" of all, [831]75 (note)


used no sacrifices in their divinations [832]69

they drew their figures in dust or sand, [833]77 (note), [834]106 (note)

Matter, or Hyle, the evil principle according to Faustus, [835]76 (note)

the Platonic theory concerning, [836]76 (note)

God did not create the world from but by His word, [837]165

the world not created out of, but by God's word, [838]165

Augustin's old notion as to, [839]177

not created out of God's substance, [840]177

Augustin discusses whether it was from eternity or was made by God, [841]184

Medea, [842]63


Christ the, [843]112, [844]114 (note)

God and man, [845]162 and note

or medius, [846]162


nature and power of, [847]145, [848]149

privation of, is forgetfulness, [849]149

God cannot be attained unto by the power of, 149

possessed, by beasts and birds, [850]149

manifoldness of, [851]149, [852]150, [853]161

God dwells in the, [854]152


and misery, [855]47 (note), [856]60

of God, all hope is in the, [857]153


Augustin is sent to teach rhetoric at, [858]87, 88

he recites his panegyric to the Emperor at, [859]94 (note)

Church hymns and psalms first introduced at, 134


Augustin turns his attention to the nature of the, [860]75

commands the body, [861]125

Augustin refutes the Manichæan notion of two kinds of, [862]125

four perturbations of the, [863]148

time the impression of things on the future and past things in relation to the, [864]173

Minerva, [865]117

Ministers, how they should work, [866]200


the cessation of, and its probable result, [867]69 (note), [868]106 (note)

wrought in behalf of Ambrose, [869]134 and note

necessary to some ignorant men, [870]200

cessation of, [871]204 (note)

Misery of the angels and their former excellence, [872]192

Moderation in eating and drinking, [873]154

Monachism, Antony the founder of, [874]122 and note

Monad and Duad, [875]76 and notes

Money, learning to be preferred to, [876]87


the mother of Augustin, her obedience to her husband, [877]50

her dream concerning her son's conversion, 66

the wooden rule therein symbolical of the rule of faith, [878]66

her anxiety about her son, [879]67

she goes to consult a certain bishop, [880]67

how her prayers for her son were answered, [881]67, 84

her son deceives her, [882]84

her sorrow at his deception, [883]84

she never failed to make oblations at God's altar twice a day, [884]85

object of her prayers, [885]85

her visions, [886]67, [887]85, [888]89

she follows her son over sea and land, and encourages the sailors in danger, [889]89

her confidence that she could not die without seeing her son a Catholic Christian, [890]89

her love for and her obedience to Ambrose, [891]89, 90

she gives up making offerings at the oratories, [892]90

she urges her son to marry, and chooses a wife for him, [893]99

early training and life of, [894]135, [895]136

her youthful love of wine, [896]135

how cured of it, [897]136

her conduct as a wife, [898]136

her peace-making and endurance, [899]137

she gains her husband to God, [900]137

her death draws near, [901]137

her last conversation with her son, [902]137, 138

her death at Ostia, [903]138

Monophysites, still turn to the west in renouncing Satan, [904]118 (note)

Montanus, the pretensions of, similar to that of the Manichæans, [905]82 (note)

Moon, sun and, Manichean belief as to the, 63

its falsity, [906]82, [907]83 and note

influence of the, [908]103 (note)

the natural man and the, [909]198

Morality of the Manichæans, [910]95

Morals, authority and, [911]65

Mortality, skins the emblem of, [912]112 and note, 195

Mortification, pain better than, [913]100 and note

Moses [914]109 (note)

on Mount Nebo, [915]181 (note)

what he meant in book of Genesis, [916]186

he is supposed to have perceived all the truth in its words, [917]188

Mountain of milk and curds, [918]130 and note

Mountains of God, Augustin's interpretation of the, [919]191

Music, church, effect of, on Augustin, [920]156

Mysteries, of Scripture, God's reason for the, 48 (note)

the mystery and simplicity of Scripture, [921]62, 93

the unfolding of God's, in the future life only, [922]124 (note)

of Scripture, [923]164 (note)

symbolized, [924]164 (note)

well-regulated minds do not seek to pry into the, [925]193

when revelation is clear and devoid of, [926]196 (note)

of God can be revealed by Him alone, [927]207

Mystery or "sacrament," [928]118 (note)

Natures, the two, [929]125, [930]126

Nebridius, a goodly youth Augustin's friend, 70, [931]105, [932]130

he left Carthage for Milan to be near Augustin, [933]97

tried to dissuade Augustin from belief in the astrologers, [934]70, [935]105

his argument against Manichæanism, [936]103

consented to teach under Verecundus, [937]122

his humility, [938]122

dies in Africa after the conversion of his household, [939]131

letter of Augustin to, [940]131

Neo-Platonism, Aristotle and Zeno prepared the way for, [941]86 (note)

Amelius developed and formulated, [942]107 (note)

doctrine of, as to the "Word," [943]107 (note)

as to the soul's capacity, [944]198 (note)

Augustin speaks with admiration of, [945]117 (note)

Neptune, t [946]17

New Song, the, of Praise [947]45 (note)

New Testament, the Manichæans professed to believe in the, to entrap the unwary, [948]62 (note)

adversity the blessing of the, [949]76 (note)

the Manichæans asserted that the writings of, had been corrupted, [950]87 and note

Obedience, to teachers enjoined, [951]49

to princes, [952]65

to God, in or against human laws, necessary, 65, [953]66

Oblations, what they are, [954]85 (note)

Monica made them twice a day, [955]85

offered at Queen Victoria's coronation, [956]85 (note)

at the tombs of the martyrs, [957]90 (note)

Odours, the attraction of, [958]156

Oil of sinners, [959]160 and note

Old Testament, its histories, typical and allegorical, [960]65 (note)

prosperity the blessing of the, [961]76 (note)

Omnipresence of God, [962]45

Onesiphorus, hospitality of, [963]203


in memory of Cyprian, [964]84

in memory of the saints and martyrs, [965]90 and note

offerings at the, forbidden by Ambrose and afterwards by Augustin, [966]90

Monica discontinues hers, [967]90 and note


undue appreciation of, [968]53

the Christians forbidden by Julian to teach, 120

Orestes and Pylades, [969]71

Origen's knowledge of Hebrew, [970]165 (note)


of the law of death, [971]73 (note)

of evil, [972]104, [973]106

of the human soul, Augustin on the, [974]183 (note)

of the world, the Manichæan notion concerning the, [975]205

Ostia, Augustin and his mother stay at, 137

she dies at, and is buried there, [976]138

Ovid, quotations from, [977]71 (note)

Pachomius, the good done by the monks of, [978]122 (note)

Paganism, Constantius enacted laws against, but Julian the Apostate reinstated it in its former splendour, [979]120 (note)

Pain, spiritual and physical, better than mortification, [980]100 and note

Paraclete, the, of the Manichæans [981]62

Manichæus asserted that He was personally resident in him, [982]81 and note

the Spirit of Truth, [983]132

Paradise, allegorized by some, [984]92 (note)

Parents, make light of the childish troubles of their offspring, [985]5

ambition for their children's progress often injudicious, [986]50

our first, doctrine of the early Church concerning their immortality had they not sinned, [987]73 (note)

Past and future, in the, there is time, 169

they exist only in the soul, [988]170

Patriarchs, actions of the, prophetic, [989]65 and note

Patricius, the father of Augustin,

a poor freeman of Thagaste, he was only a catechumen when his son was to his sixteenth year, [990]56

he dies when Augustin is sixteen, [991]61

was at first unkind to his wife, but was melted by her enduring meekness, etc., [992]136

is gained over to God by her, [993]137

Paul, St., Augustin studies the writings of, 114

conversion of, [994]120 and note

his rejoicing at the good works of the Philippians, [995]203

Paul of Thebais, asceticism of, [996]122 (note)

Peace of heaven, the only true, [997]207 (note)

Pearl of great price, Augustin compares Christ to the, [998]117 (note)

Peiraterion a "warfare," [999]153 (note)

Pelagians, they laid claim to the attainment of perfection through power of freewill, [1000]140 (note)

Pelagius and the bishop, dispute between, 155

Pelican, the fable of the, [1001]164 (note)

Pen of the Spirit, [1002]114

Phantasies, unreality of, [1003]63

poetical fictions less dangerous than, [1004]63

Phantasm, Augustin thinks of God as a, [1005]71, 72

and of Christ also, [1006]85 (note), [1007]86, [1008]87

Augustin ceases to look upon God as a, [1009]111

Philo, the Therapeutae of, [1010]122 (note)

Philosophy, made the beginning of Augustin's conversion, [1011]61

in Greek, the love of wisdom is called [1012]62

effect of, on the writings of the Fathers, [1013]61 (note)

the various schools of, [1014]75 (note)

revelation alone can reconcile the different systems of, [1015]75 (note)

the academic and other schools of, [1016]86 (note)

unsatisfying, [1017]100 (note)

led the Greeks to Christ, [1018]107 (note)

Augustin's opinion of the various schools of, 107 (note)

Plato's, the nearest to Christ, [1019]117

Photimus heresy of, [1020]113,

Pyrrhonists, doctrine of the, [1021]86 (note)

Piety, confession to God is, [1022]81

Plato, works of, compared with the Word of God, [1023]81 (note)

dogmatic and sceptical sides of his philosophy, [1024]86 (note)

doctrine of, in connection with Christianity, 107 (note), [1025]114

parallels between his doctrine and that of God, [1026]109

much in Platonism in common with asceticism, 122 (note)

Platonic theory of matter, [1027]76 (note)

Platonists, Augustin studies the books of the, probably those of Amelius, [1028]107 and note

Pleasures, carnal, the beasts of the field symbolical of, [1029]80 (note), [1030]81

Plotinus, theories of, [1031]107 and note, [1032]112

Pneuma the, [1033]111 (note), [1034]113 (note)

Poetry, classical, evils of, [1035]51-53

Pompey, the ruse of, [1036]135 (note)

Pontitianus, a countryman of Augustin's, 122

his delight at finding

Augustin reading St. Paul's writings, [1037]122

he relates to him the history of Antony, 122

Porphyry's pride in regard to the Incarnation of Christ, [1038]161

Poverty, in what that which displeases God consists, [1039]123 (note)

Praise, God worthy of, [1040]45

Augustin begins his book with, [1041]45 (note)

man desires to praise God, [1042]45, [1043]79

God's, is inexhaustible, [1044]45, [1045]46 and note

silence the highest, to God, [1046]46 (note)

love of worldly, [1047]159, [1048]160 and note

sometimes not to be avoided, [1049]160

Prayers, the manner of Easterns when at, [1050]66 (note), [1051]84

God's answer to Monica's, [1052]67

how He answered them, [1053]84

Augustin's faith strengthened by answer to, 133

for the dead, [1054]139, [1055]141

Preaching, leads to faith, [1056]45

effect of Ambrose's, [1057]45

Pretium regium, meaning of, [1058]97 (note)

Pride, debases the heart, [1059]74 (note)

Augustin errs through, [1060]75-77

birds of the air symbolical of, [1061]80 (note)

temptation of, [1062]158

Priority of origin illustrated, [1063]187

Prodigal son, the, allusions to, [1064]53, [1065]63, 77

Progress, the law of, in Scripture, [1066]64

Prophorikos i.e. "made flesh," [1067]107 (note), [1068]166 (note)

Prosperity the blessing of the Old Testament, adversity of the New, [1069]76 (note)

Providence of God [1070]47

Psalms and hymns first sung in church at Milan, [1071]134

sung at death-beds and burials, [1072]139 (note)

Psaltery of ten strings, [1073]65 and note

Psuche the, [1074]111 (note), [1075]113 (note)

Psuchikos "soulish" or "natural," [1076]112 (note)

Punishment of sin, [1077]72, [1078]79 (note)

the absence of free-will a, [1079]125

Purgatory, prayers for the dead imply a belief in, [1080]141 (note)

Pylades and Orestes, [1081]71

rqy "the firmament," [1082]199

Rationalem, term applied to holy things, [1083]203 (note)

Rationalism, modern, Manichean system kindred to, [1084]63 (note)


the Manichæans exalted it at the expense of faith, [1085]63 (note)

and faith, [1086]93 and note

leads us to a belief in the necessity of eternity, [1087]173 (note)

Reddere, used of the creed [1088]118 (note)

Regeneration, [1089]45 and notes

necessary before receiving the Eucharist, [1090]118 (note)

Rest, true, in God alone, [1091]45, [1092]58, [1093]59, [1094]74, [1095]94 (note)

in heaven, ours here an earnest of the future, 45 (note)

God ever worketh and yet is always at rest, 207

Retirement, Augustin finds in, preparation for future work, [1096]131 (note)

Revelation, law of the development of, [1097]64 (note)

can alone reconcile the difficulties of the various systems of philosophy, [1098]75 (note)

is like a broad and deep river, [1099]178 (note)

devoid of mystery, [1100]196 (note)

Rhetoric, Augustin becomes head in the school of, [1101]61

he teaches it at Thagaste, [1102]68,

then at Carthage, [1103]72,

then at Rome, [1104]83

Romanianus, a relative of Alypius,

rich and talented, and good to Augustin, [1105]100 and note

is influenced by Augustin to embrace the Manichæan, heresy, [1106]100, (note)

Augustin's explanation of his conversion to, 115 (note)

Rome, Augustin's motive for wishing to go to, 83, [1107]84

he leaves, [1108]88

Rule, the wooden, seen by Monica in her dream, 66

symbolical of the Rule of Faith, [1109]67, [1110]128

the, or "line," of Ps. xix.3, 4, [1111]199 (note)

Rumination, spiritual, [1112]91 (note)

of the harts, [1113]164 (note)

Sacrament, or mystery, [1114]118 (note)

confirmation, etc., sometimes spoken of by the Fathers as a, [1115]118 (note), [1116]197 and note

Sacrifices were used by the soothsayers in their divinations, [1117]68

Saint, a Manichean [1118]66 and notes

Sallust, quotation from, [1119]58

Salt, seasoning with, on admission as a catechumen, [1120]52 and note, [1121]89 (note)

Sarx the "flesh," [1122]112 (note)

Satan, renunciation of, before baptism, 118


Augustin disapproves of the method of instruction in, [1123]52, [1124]53

the different, of philosophy, etc., [1125]107 (note)

Science does not lead to God, [1126]80, [1127]158 (note)

Sciences called "liberal," [1128]68

Augustin read the books concerning, unaided, 77

Faustus was reputed to be skilled in, [1129]80, but had no real knowledge of them, [1130]82, [1131]83

Scipio's change of name, [1132]120 (note)

Scripture, God's reason for the mysteries in, 48 (note)

veiled in mysteries, [1133]62, [1134]94

made plain to the "little ones," being obscured to the mocking spirit of the Manichæans, [1135]62 (note)

Manichean perversion of, [1136]62 (note), [1137]67 (note)

they tried to deprive it of all authority, [1138]63 (note)

the law of progress in, [1139]64 and note

the Manichæans, when opposed, pretended that the, had been corrupted, [1140]81 (note)

what they censured in the, [1141]87

Ambrose expounded the, every Lord's day, 91

"letter"of, [1142]92 (note)

types in, [1143]92 (note)

Manichean cavillings at, [1144]93

authority of, [1145]93, [1146]117 (note)

belief in, [1147]93. (note)

plainness and depth of, [1148]93 and note

Augustin rejoices that he studied Plato before, and not the reverse, [1149]113, [1150]114

Augustin entreats of God that he may be led to the truth through the study of, [1151]163, [1152]164, [1153]178 and note

mysteries and right use of, [1154]164 (notes)

symbolized, [1155]164 (note)

the Hebrew and Greek, [1156]165

awful depth of, [1157]180

truth to be seen in, but not by all, [1158]182

Sea, allegorical explanation of the, [1159]196 and notes

Security, false, [1160]156 and note

Self-deception, Augustin's, [1161]123

Self-knowledge to be preferred to ignorance, 47 (note)

Self-love and pride the sources of sin, 65

Sense, God has given to each its proper pleasure as well as use, [1162]79 (note)

Sermons, Goodwin's description of the effect of, [1163]89

Shakespeare, quotation from, [1164]69 (note)

Shame, false, [1165]53, [1166]57

Sight, the allurements of, [1167]156

knowledge received by, [1168]201

faith and, [1169]201 (note)


the highest form of praise to God, [1170]46 (note)

a consoler in grief, [1171]127 (note)

Simplicianus, and the Platonist, [1172]113 (note)

Augustin consults him about the renewing of his mind, [1173]116,117

he succeeded Ambrose as Bishop of Milan,.117

his skill, [1174]117

his uncompromisingness, [1175]117

Sin, in infancy, [1176]47, [1177]48

original, [1178]47, [1179]48, [1180]84

the Manichæans, denied, [1181]76 (note)

guilt of, after baptism, greater than before, 50

our motives to, [1182]57, [1183]58

love of, for the sin's sake, [1184]59

self-love and pride the sources of, [1185]65

its own punishment, [1186]72, [1187]79 (note), [1188]143 (note)

the absence of free-will the punishment of former sin, [1189]125

forgiveness of, after baptism, [1190]140 and note, 141

has not substance, only weakness, [1191]192 (note)

Augustin compares it to blindness, [1192]192 (note)

Sinners cannot escape God, [1193]79

injure themselves, not God, [1194]79 (notes)

Skins, Augustine makes, the emblems of mortality, [1195]112 and note, [1196]195 (note)

Sodom, the sea of, [1197]60 and note

Solomon, the enigma of, [1198]63

Son, the prodigal, [1199]53

Song of Ambrose and Augustin, [1200]134 (note)

Soothsayer, the, promises Augustin victory on certain conditions which he despises, [1201]68

Sorrow, why sent to us, [1202]72 (note)

effect of time and consolations of friends on, 72

effect of silence in, [1203]127 (note)

Soul, Augustin fancied that he and Nebridius had only one soul between them, [1204]71

invocation to it to return to God, [1205]73

the Manichæan, notion concerning the, [1206]76 (note)

sight or eye of the, [1207]92

body, spirit, and, [1208]111 (note)

speculations concerning it after death, [1209]164 (note)

Augustin on the origin of the human, [1210]183 (note)

Neo-Platonic idea as to its capacity for seeing God, [1211]198 (note)

Sozomen's account of the origin of Monachism, 122 (note)


the letter and the, of Scripture, [1212]92 and note

body, soul, and, [1213]111 (note)

pen of the, [1214]114 (note)

leadings of the, [1215]153

gifts of the, [1216]197

Spiritual body, the, [1217]112 (note)


Augustin's love of, [1218]60

reprobated by the Fathers, those who went to them being excluded from baptism, [1219]60 (note)

Stars, knowledge of the, etc., [1220]80, [1221]81

Manichean teaching as to the, false, [1222]82

the catechumen to be content with the light of the moon and the, [1223]197, [1224]198

Stereoma the firmament, [1225]199 (note)

Stoics, the great year of the, [1226]202 (note)


Augustin's distaste for, in boyhood, [1227]50

Ambrose in his, [1228]91

Substance, corporeal, Augustin's idea of God as a, [1229]102 and note, [1230]103

God's substance incorruptible, [1231]104

evil not a, [1232]110

the two substances, [1233]111

Augustin thinks of God as an incorruptible, 116

matter not created out of God's, [1234]177

sins have not, [1235]192 (note)

Subverters, Augustin delighted in their friendship, although he abhorred their acts, [1236]61

the name of a pestilent and licentious set of persons, also termed Eversores, [1237]61 and note

Sun, the Christian should always aspire to look at the, [1238]108

when able to do so, [1239]198

Christ the central, [1240]198 (note)

Sun and moon,

Manichean belief as to the, [1241]63,

proved false, [1242]82, [1243]83 and note

influence of the, [1244]103 (note)

Sustinentia and continentia, difference between, [1245]153 (note)

Sylvester, bishop of Rome, before Constantine, 69 (note)

Symbols, use of, [1246]91 (note)

God's goodness in conveying His truth by, 189

Symmachus the prefect sends Augustin to Milan, 87, [1247]88

Sympathy, real and false, [1248]51, [1249]60, [1250]61

Christ's perfect human, [1251]71 (note)

Syria, Hierius a native of, [1252]74, [1253]75

Tablets, matrimonial, [1254]136 and note

Talmud, illustrations of God's majesty, in, [1255]46 (note)

of His mercy and justice in, [1256]133 (note)

Tears, why sweet to the unhappy, [1257]71

Technites, or artificer, God a, [1258]72 (note)

Te Deum, the song of Ambrose and Augustin, [1259]134 (note)

Telemachus the monk sacrificed his life to put an end to the circus fights, [1260]96 (note)

Temptation, the winds and waves of, stilled by Christ, [1261]144 (note)

life a, [1262]153

as a testing, [1263]153 (note)

we should not court, [1264]156 (note)

Christ's, typical, [1265]80 (note), [1266]153 (note)

Terence, Eunuchus of, [1267]53

Testament, the Old and New, [1268]76 (note), [1269]180

Thagaste, Augustin's father a poor freeman of, 56

Augustin taught rhetoric there, [1270]68

it was there Augustin met Nebridius, [1271]70

Augustin leaves to go to Carthage, [1272]72

the birthplace of Alypius, [1273]94

Thebes, Antony a native of

Paul the hermit of, [1274]122 (note)

Theft, Augustin commits, from his parents' table, [1275]54

and later, he steals not from poverty, but the love of wrong-doing, [1276]57-59

innocent Alypius is apprehended for, [1277]96

Theophilus of Antioch's opinion concerning Adam's immortality, [1278]73 (note)

Theraputæ of Philo, the, [1279]122 (note)

Thorwaldsen, the Danish sculptor, dream of, 153 (note)


effect of, on grief, [1280]72

God speaks to us in, [1281]166

has no relation to eternity, [1282]167

itself a creature, therefore not before creation, [1283]167, [1284]168

what is, [1285]168, [1286]169

present, not long, [1287]168, [1288]169

cannot be measured, [1289]169,172,173 and note

nevertheless, there is past and future, 196

motions of the heavenly bodies not, [1290]172

of what is it the protraction? [1291]172

the impression of things on the mind, [1292]173

regarded as an agent, [1293]174 (note)

Augustin argues that it and the world had one beginning, [1294]175

begins from the creation, not the creation from it, [1295]188 (note)

has no relation to God and His Word, [1296]205

Titus, amphitheatre of, [1297]95 (note)

Tobias, the light seen by, [1298]157

Toothache, Augustin suffers from, [1299]133

De Quincey on, [1300]133 (note)

Tradition, Rabbinical, concerning the children of Israel, [1301]64 (note)

belief in, [1302]93 (note)

Tree of life, able to avert death from Adam, 73

Triad, man a, [1303]111

Trichotomy of man, doctrine of the, [1304]111 (note), [1305]113 (note)

Triers, the monastery at, [1306]122

Trinity, the Manichean notion of the, [1307]62 (note)

doctrine of the, conveyed in creation, [1308]191

types of, in man, [1309]193 and note

mystery of the doctrine of the, [1310]193 (note)

illustrations of the, [1311]193 (note)

Trouble, why sent to us, [1312]72 (note)

effect of time on, [1313]72

Truth, Augustin's desire and longing for, [1314]62, 63

the Manichæans abused the word truth, [1315]62

God is, [1316]62, [1317]72, [1318]81, [1319]151, [1320]152, [1321]186 and note

Augustin's despair of finding the, [1322]86

is God's alone, [1323]109 (note)

heresies confirm, [1324]113

Licentius' and Trygetius' notions concerning

the search after, and the finding, [1325]123 (note)

joy in the, [1326]152

he who finds, finds God, [1327]152

Augustin begs that God will lead him to the, through the Scriptures, [1328]163-164

wisdom and, [1329]166

the discovery of, difficult, [1330]176

to be seen in Scripture, but not by all, 183

Trygetius' notion concerning truth, [1331]123 (note)


Augustin at one time thought the Holy Scriptures not to be compared in dignity to, [1332]62

his contrary opinion, [1333]81 (note)

orations of, [1334]83

Types in Scripture, [1335]92 (note)

of the Trinity in man, [1336]193

Universe, beauty of the, [1337]79 (note)

Victorinus, conversion of, [1338]117

Wax, writing on, [1339]133 and note

Way, Christ the, [1340]114 (note), [1341]116

Weeping, why sweet to the unhappy, [1342]71

West, custom of turning to the, [1343]113 (note)

Wife, Monica fears that a, would prove an encumbrance to her son, [1344]57

but afterwards seeks for one for him, [1345]99

Will, evil a perversion of the, [1346]111

feebleness of, [1347]125

conflict in the, [1348]125, [1349]126

of God is eternal, [1350]180


Ambrose forbids it at oratories, [1351]90

Monica's, in her youth, [1352]135

how cured, [1353]136

Wisdom, Augustin's love of, [1354]62, [1355]98

the love of, called philosophy in Greek, 62

God enjoins man to behold, [1356]81

Augustin stimulated to the love of, by Cicero's Hortensius, [1357]107 (note)

and truth, [1358]166

of God eternal, [1359]180, [1360]181

the word of, given by the Spirit, [1361]197 and note

Wit, [1362]45 (note)

Augustin's, a snare to him [1363]77

Wizards, Augustin's opinion of, [1364]68 (note)

Woman, creation of, [1365]206 and note

Wood, the cross called a ship of, [1366]52, [1367]53 (note), [1368]114 (note)


wit and eloquence baits to draw man to the, [1369]45 (note)

the written, likened to the swaddling-clothes of the child Jesus, [1370]64 (note)

made flesh, [1371]107, [1372]108

and note, [1373]112, [1374]113, [1375]162

God the, [1376]108

Christ the, [1377]112

God created the world by His, [1378]165

God speaks to us eternally in His, [1379]166

the beginning of all things, [1380]166

happiness of the spiritual creature to be found only in the, [1381]190

the firmament the type of the, [1382]195, [1383]196

heaven and earth shall pass away, but not the, 196

Word of God, eternal, [1384]73

a fount of happiness, [1385]81 (note)

incorruptible, [1386]103 and note

Words and ideas, [1387]49


the things of this, are fleeting, [1388]73

love of the, [1389]79

the sea ened to the wicked, [1390]196 and notes

the Manichæan, and Gnostic opinion as to the origin of the, [1391]205

the, was created out of nothing, [1392]206

Zeno and Aristotle prepared the way for Neo-Platonism, [1393]86 (note)

letter cclxix to nobilius
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