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92  (Longmans, 2s. 6d.). ''Preaching and Teaching acc. to S. Aug.'' is a new trans. of the ''de Doct. Christ.'' bk. iv., and de Rudibus Catech. with 3 intro. essays by Rev. W. J. V. Baker and C. Bickersteth and a preface by Bp. Gore (Mowbray, 2s. 6d.).

(4) Biographies.—In addition to that of Possidius, and those of the Benedictines and Tillemont mentioned above, see Remy Ceillier, Auteurs Sacrés, vols. 11 and 12; Acta Sanctorum: Aug. vol. 6; Poujoulat, ''Hist. de Saint Aug. (Paris, 1843); Böhringer, Aur. Aug. (2 ed., Stuttg. 1878); Naville, St. Aug.: Etude sur le développement de sa pensée, etc. (Geneva, 1872); Bindemann, der h. Aug. (3 vols., Berlin. 1844‒1869); Harnack, Augustin's Confessionem'' (Giessen, 1888). The greater Church Histories, and works on Christian literature, deal fully with Augustine. A brochure, S. Augustine and African Church Divisions by the Rev. W. J. Sparrow Simpson, was pub. by Longmans in 1910. Of articles in Dictionaries, etc., we may mention those of de Pressensé, in D. C. B. (4-vol. ed.), which gives a very useful list of the contents of the several vols. of his works in the great Benedictine edition, and Loofs, in Herzog-Hauck's Real-Encyclopädie (Leipz. 1897), an article worthy of the writer's high reputation, and much used in the present article.

(5) Doctrinal and General.—For older literature, see the references to fuller bibliographies at the end. The Augustinische Studien of Hermann Reuter (Gotha, 1887), so frequently quoted above, are beyond comparison for thoroughness and impartiality, and indispensable. The histories of doctrine should be consulted. Harnack's treatment of Augustine (in his Dogmengeschichte, vol. 3) is among the most sympathetic and powerful portions of that work; the writer's instinctive appreciation of a great religious personality is nowhere more apparent than here. Loofs's Leitfaden is also most useful. Mozley, The Augustinian Doctrine of Predestination (3rd. ed. 1883); Nourrisson, La Philosophie de St. Augustin (Paris, 1886, 2 vols.); Bright, Lessons from the Lives of Three Great Fathers (ed. 2, Oxf. 1891); Cunningham, St. Austin (Hulsean Lectures, 1886); Bigg, Christian Platonists of Alexandria (Bampton Lectures, 1886; comparison of Aug. with Origen, etc.); Robertson, Regnum Dei (Bampton Lectures, No. 5); Dorner, Augustinus (Berlin, 1873); Gibb and Montgomery's ed. of the Confessions in the ''Camb. Patristic Texts'', 1908, a valuable critical ed. with Introduction.

The above list is a mere selection. For more complete bibliography see Loofs (u.s.); Bardenhewer's Patrology, Dr. Shahan's trans. 1908, pub. by Herder, Freiburg i/B. and St. Louis, Mo.; Potthast, ''Bibliotheca Hist. Medii Aevi'' (ed. 2, 1896), vol. ii. p. 1187 ; Chevallier, Répertoire des sources historiques; de Pressensé (u.s.); Nicene and Post-Nicene Libr., ser. 1, vol. i. A short popular Life of St. Augustine is pub. in their Fathers for Eng. Readers, by S.P.C.K., who also pub. an Eng. trans. of the Treatise on the City of God, by F. R. M. Hitchcock. Cheap trans. of the Confessions and the City of God (2 vols.) are in ''A. and M. Theol. Lib.'' (Griffith). [A.R., 1901]  Augustinus, St., archbp. of Canterbury.

The materials for the life of the first archbp. of Canterbury are almost entirely comprised in the first and second books of Bede's Ecclesiastical History, with some additional points in Gocelin's Life of St. Augustine, Thorn's Chronicles of St. Augustine's Abbey; a few letters of Gregory the Great; the Lives of Gregory the Great by Paul the Deacon and John the Deacon.

His mission to England was due to the circumstance of Gregory the Great, a monk in the monastery of St. Andrew, on the Caelian Mount at Rome, one day passing through the market-place of the city, and noticing three boys exposed for sale who told him they were Angles from Deira, a province of King Ella. By a playful interpretation of the word he was reminded of angels, delivered from wrath, with songs of hallelujah. Years passed away and the idea ripened into a mission to Britain headed by Augustine the abbot of St. Andrew's.

In the summer of A.D. 596 they set out, traversed the north of Italy, and reached the neighbourhood of Aix, in Provence, and the north of France. They crossed the English Channel and landed at Ebbe's Fleet, in the Isle of Thanet and kingdom of Kent.

King Ethelbert received the missionaries in a friendly spirit, either in the open space near Ebbe's Fleet, or, according to another account, under an ancient oak in the middle of the island. To make a deeper impression on the monarch's mind, Augustine came up from the shore in solemn procession, preceded by a verger carrying a large silver cross, and followed by one bearing aloft on a board, painted and gilded, a representation of the Saviour. Then came the rest of the brethren and the choir, headed by Honorius and the deacon Peter, chanting a solemn litany for the eternal welfare of themselves and the people amongst whom they had come. Ethelbert listened attentively to Augustine's address, delivered through interpreters, and then, in a manner at once politic and courteous, replied that the promises of the strangers were fair, but the tidings they announced were new and full of a meaning he did not understand. He could not give his assent to them and leave the customs of his people, but he promised the strangers kindness and hospitality, together with liberty to celebrate their services, and undertook that none of his subjects who might be so disposed should be prohibited from espousing their religion. Augustine and his companions again formed a procession, and crossing the ferry to Richborough, advanced to Canterbury, chanting one of the solemn litanies learnt from Gregory, and took up their abode in the Stable-gate, near the present church of St. Alphege, till the king should finally make up his mind.

Thus admitted into the city, the missionaries commended their message by their self-devotion and pure and chaste living. Before long they were allowed to worship in the church of St. Martin, which Ethelbert's Christian queen Bertha, a Gallic princess with bp. Liudhard for her chaplain, had been accustomed to attend, and they were thus encouraged to carry on their labours with renewed zeal. At last Ethelbert avowed himself ready to accept Christianity, and was 