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 could not possibly be of any use to his soul; again, if his life had been evil, it would be equally useless.

Everything connected with the burial of the dead, Augustine concluded, has really more connexion with the survivors than with the dead. He explains this connexion thus: "When we think of the spot where our dear one lies, and that spot is in the immediate neighbourhood of the grave of a saint, we think at once of the saint in question, and we ask for his or her prayers for our dear dead one." But if such prayers be not asked for, Augustine sees no advantage in such a neighbourhood. (Adjuvat defuncti spiritum, non mortui corporis locus, sed ex loci memoria vivus affectus.)

The famous North African theologian then proceeds to discuss the question: "How do martyrs help men?" He says: that they do help them is certain; then, are these saints, through the virtue of the power they possess, present in many places, or are they always dwelling in the home allotted to them—far away from mortal dwellings, but at the same time praying for those who ask for their intercession? And he adds that, God hearing their prayers, through the ministry of angels, grants at His good pleasure to those who have sought the prayers of the saints, the consolations these saints ask for them.

This seems to be the substance of S. Augustine's reply to S. Paulinus of Nola, but he carefully guards his words by adding: "All this," namely, the extent of the power of saints who are dead, "is too lofty a question for me to answer positively. It is too obscure."

"I should like to ask the question of those who really know, for possibly there is some one who possesses this knowledge," curiously added the great thinker and loving theologian.