Saint Gregory and Saint Jerome, and through many other holy Fathers; as I believe also for the merits of all those He will both make this way more convenient than it hitherto was, and especially will enlighten the eyes of my mind so that I may search out the right way to the eternal home, and to everlasting glory, and to eternal rest, which is promised us through those holy Fathers. So may it be.

It is no wonder that one should labor in timber-work, both in the gathering and also in the building; but every man desireth that, after he hath built a cottage on his lord's lease and by his help, he may sometimes rest himself therein, and go hunting, fowling, and fishing; and use it in every manner according to the lease, both on sea and land, until such time as he shall gain the fee simple of the eternal heritage through his lord's mercy. So may the rich Giver do, who ruleth both these temporary cottages and the homes everlasting. May He who created both and ruleth both grant me to be fit for each - both here to be useful and thither to attain.

Augustine, bishop of Carthage, made two books about his own mind. These books are called Soliloquies, that is, concerning the meditation and doubts of his mind - how his Reason answered his mind when the mind doubted about anything, or wished to know anything that it could not before clearly understand.

2. A PORTION OF BOOK 2

Reason. But I would we began again where we were before. Now thou knowest that thou art, and that thou livest, and that thou knowest something, albeit not so much as thou wouldst; and a fourth thing thou wouldst also know, to wit, whether the three things all be eternal

or not, or whether any of them be eternal; or, if they are all eternal, whether any of them after this world in the eternal life shall either become worse or wane.

Augustine. All my yearning hast thou understood very well.

R. About what doubtest thou now? Didst thou not before confess that God is eternal and almighty, and hath created two rational and eternal creatures, as we before said, namely, angels and men's souls, to which He hath given eternal gifts? These gifts they need never lose. If thou now rememberest this and believest this, then knowest thou beyond doubt that thou art, and always wilt be, and always wilt love, and always wilt know something, albeit thou mayest not know all that thou wouldst. Now thou knowest about those three things that thou askedst about, namely: (1) Whether thou art immortal; (2) Whether thou shalt know something throughout eternity; (3) Whether thou, after the parting of the body and the soul, shalt know more than thou now knowest, or less. After the fourth we shall still seek now that thou knowest the three- until thou also know that.

A. Very orderly thou dost explain it, but I will yet say to thee what I firmly believe, and about what I yet doubt. I do not doubt at all about God's immortality and about His omnipotence, for it can not be else respecting the trinity and the unity which was without beginning and is without end. Therefore I can not otherwise believe, for He hath created so great and so many and so wonderful visible creatures; and He ruleth them all and directeth them all, and at one time adorneth them with the most winsome appearances, while at another time He taketh away their adornments and beauties. He ruleth the kings who have the most power on this earth who like all men

are born, and also perish like other men. Then He letteth them rule while He willeth. For such and for many such things I do not know how I can doubt His eternity; and also about the life of our souls I do not now doubt any more. But I doubt yet about the eternity of souls, whether they are immortal.

R. About what dost thou doubt? Are not all the holy books well-nigh full of the immortality of the soul? But methinks that too long to enumerate now in full, and too long for thee to hear.

A. I have heard a good deal of it, and I also believe it; but I desire rather to know it than to believe it.

R. I wonder why thou yearnest to know so very much and so certainly what no man in the prison of this present life ever so certainly could know as thou wishest, although many yearn to understand it more clearly in this present life than many others believe it from the sayings of these and truthful men. No one can ever understand all that he would, till the soul be parted from the body; nor indeed before Doomsday so clearly as he would. And yet the holy Fathers that were before us knew very truly about that which thou before didst ask, to wit, about the immortality of men's souls, which was so clear to them that they had no doubt, since they despised this present life1. they would be parted; and just as they endured the greatest torments in this world, so they would afterward have the greater reward in the eternal life. Through the sayings of such men we should infer that we can not understand it as clearly as they could; howbeit as regards the immortality of the soul, if thou dost not yet assent to it, I will make thee to understand it, and I will also cause thee to be ashamed that thou understoodest it so slowly.

1 A break in the MS.

A. Even so do! Cause me to be ashamed therefor.

R. Behold, I know that thou hast to-day the lord whom thou trustest in all things better than thyself; and so also hath many a servant who hath a less powerful lord than thou hast; and I know that thou hast also many friends whom thou trustest well enough, though thou dost not trust them altogether so well as thou dost thy lord. How seemeth it to thee now, if thy lord should tell thee some news which thou never before heardest, or if he should say to thee that he saw something which thou never sawest? Doth it seem to thee that thou wouldst doubt his statement at all, because thou didst not see it thyself?

A. Nay, nay, verily; there is no story so incredible that I would not believe it, if he should tell it. Yea, I even have many companions, whom, if they should say that they themselves saw or heard it, I would believe just as well as if I myself saw or heard it.

R. I hear now that thou believest thy lord better than thyself, and thy companions quite as well as thyself. Thou dost very rightly and very reasonably, in that thou hast such good faith in them. But I would that thou shouldst tell me whether Honorius, the son of Theodosius, seem to thee wiser or more truthful than Christ, the Son of God.

A. Nay, verily nay; nowhere near! But methinks that it is difficult for thee to compare them together. Honorius is very good, although his father was better; the latter was very devout and very prudent and very rightly of my lord's kin; and so is he who still liveth there. I will honor them just as a man should a worldly lord, and the others of whom thou didst formerly speak just as their masters, and as one should the king who is the King of all kings, and the Creator and Ruler of all creatures.

R. Now I hear that the Almighty God pleaseth thee better than Theodosius; and Christ, the Son of God, better than Honorius, the son of Theodosius. I blame thee not that thou lovest both, but I advise thee to love the higher lords more, for they know all that they wish and can perform all that they wish.

A. All that thou sayest is true. I believe it all.

R. Now I hear that thou trustest the higher lord better. But I would know whether it seem to thee that thy worldly lords have wiser and truer servants than the higher lords have. Trustest thou now thyself and thy companions better than thou dost the apostles, who were the servants of Christ Himself? Or the patriarchs? Or the prophets, through whom God Himself spake to His people what He would?

A. Nay, nay; I trust not ourselves so well, nor anywhere near, as I do them..

R. What spake God then more often, or what said He more truly through His prophets to His people than about the immortality of souls? Or what spake the apostles and all the holy Fathers more truly than about the eternity of souls and about their immortality? Or what meant Christ, when He said in His gospel: The unrighteous shall go into eternal torments, and the righteous into life eternal '1? Now thou hearest what said Christ and His Apostles; and I heard before that thou didst doubt nothing of the word of Honorius and his servants. Why doubtest thou, then, about the words of Christ, the Son of God, and those of the apostles, which they themselves uttered? They spake to us more of such-like words than we can count, and with many examples and proofs they explained it to us. Why canst thou, then, not believe

1 Matt. 25. 46.