45 See note, v. sec. 2, below.
46 Ps. lxxviii. 39, and Jas. iv. 14.
49 "The `vail 0' was an emblem of honour, used in places of worship, and subsequently in courts of law, emperors' palaces, and even private house. See Du Fresne and Hoffman sub v. That between the vestibule, or proscholium, and the school itself, besides being a mark of dignity, may, as St. Augustin perhaps implies, have been intended to denote the hidden mysteries taught therein, and that the mass of mankind were not fit hearers of truth."-E.B. P.
51 Exaggerated statements have been made as to Augustin's deficiency in the knowledge of Greek. In this place it is clear that he simply alludes to a repugnance to learn a foreign language that has often been seen in boys since his day. It would seem equally clear from Bk. vii. sec. 13 (see also De Trin. iii. sec. 1), that when he could get a translation of a Greek book, he preferred it to one in the original language. Perhaps in this, again, he is not altogether singular. It is difficult to decide the exact extent of his knowledge, but those familiar with his writings can scarcely fail to be satisfied that he had a sufficient acquaintance with the language to correct his Italic version by the Greek Testament and the LXX., and that he was quite alive to the importance of such knowledge in an interpreter of Scripture. See also Con. Faust, xi. 2-4; and De Doctr. Christ. ii. 11-15.
52 So in Tract. II. on John, he has: "The sea has to be crossed, and dost thou despise the wood?" explaining it to mean the cross of Christ. And again: "Thou art not at all able to walk in the sea, be carried by a ship-be carried by the wood-believe on the Crucified," etc.
54 Terence, Eunuch. Act 3, scene 6 (Colman).
55 Until very recently, the Eunuchus was recited at "the play" of at least one of our public schools. See De Civ. Dei, ii. secs. 7, 8, where Augustin again alludes to this matter.
56 Aeneìd, i. 36-75 (Kennedy).
63 Literally, "takes care not by a slip of the tongue to say inter hominibus, but takes no care lest hominem auferat ex hominibus."
65 Matt. xix. 14. See i. sec. 11, note 3, above.
66 "To be is no other than to be one. In as far, therefore, as anything attains unity, in so far it `is. 0' For unity worketh congruity and harmony, whereby things composite are in so far as they are; for things uncompounded are in themselves, because they are one; but things compounded imitate unity by the harmony of their parts, and, so far as they attain to unity, they are. Wherefore order and rule secure being, disorder tends to not being."-Aug. De Morib. Manich. c. 6.
9 Ps. xciii. 20, Vulg. "Lit. `Formest trouble in or as a precept. 0' Thou makest to us a precept out of trouble, so that trouble itself shall be a precept to us, i. e. hast willed so to discipline and instruct those Thy sons, that they should not be without fear, lest they should love something else, and forget Thee, their true good."-S. Aug. ad loc.-E. B. P.
10 "Formerly an episcopal city: now a small village. At this time the inhabitants were heathen. St. Augustin calls them `his fathers, 0' in a letter persuading them to embrace the gospel.-Ep. 232."-E. B. P.
12 Nondum fideli, not having rehearsed the articles of the Christian faith at baptism. See i. sec. 17, note, above; and below, sec. 1, note.