prove that Christianity had not injured the world. Boethius, it is now generally agreed, was himself not a Christian, though the Roman Church canonized him, but Alfred's rendering is made distinctly so. The very titles and authors of the other works speak for themselves. It was not the writings of the Latin poets, that appealed to him, but those of the Christian Fathers.

Although these works were all Christian, yet a closer view and comparison reveals an interesting variety of writings on a wide range of subjects. In this list of six mediaeval books we have one on the secular history of the world, another on English Church history, while still another is a sort of compendium of philosophy. To offset these more general and comprehensive treatises, there is the Pastoral Care, which is a specific and practical guide for the shepherd of God's people; the Dialogues constitute a kind of martyrology and handbook for clerks; while, to some extent, these various threads are caught up and woven together in the Soliloquies, for here we have theology, philosophy, and practical precepts. It is, therefore, a work which would make a fitting conclusion to his series of translations, and is placed last by most of the scholars who have attempted a chronological arrangement of Alfred's works.1

4. Relation to the Boethius.-In form, thought, and expression, by far the most closely related of these works are the Boethius and the Soliloquies. They are both imaginary dialogues between the Soul and Reason. The formulas for opening and closing the main divisions are the same in both, as likewise are the set phrases used in question and answer. In the treatment of the original and in the diction there is a striking similarity.

Professor Hubbard, in a careful comparison 2 of the two, has shown almost conclusively that they are by the

1 Cf. Wülfing, op. cit., Vol. I, Einleitung, VII.

2 Mod. Lang. Notes, IX. 161-171.

same hand. After citing many parallel passages bearing on the relation of these two works, he closes with the following recapitulation: 1

1. There are striking resemblances between the Blooms and the Boethius in the setting of the dialogue, and in all things pertaining to the conduct of the discussion.2

2. There are cases of close correspondence between Anglo-Saxon passages that translate Latin expressions widely different from each other.3

3. There are original passages of the Blooms closely resembling translation-passages of the Boethius.4

4. There is noticed one case of correspondence between a translation-passage of the Blooms and an original passage of the Boethius.5

1 Mod. Lang. Notes. IX. 170.

2 A few typical examples are quoted below. The references are to my text of the Soliloquies and to Sedgefield's Boethius:

5. Passages that are original in both works correspond.1

6. Both works dwell upon and enlarge the same themes.

V. Discussion of Alfred's Version

of the Soliloquies.

1. Sources. The following sources 1 were used by Alfred:

1. Augustine's Soliloquies and Epistle 147, otherwise called De Videndo Deo.

2. Gregory the Great's Dialogues and Morals.

3. Jerome's Vulgate and Commentary on Luke.

The sources from Augustine and Gregory are pointed out by Wülker. I have found as strong evidence for including Jerome as did Wülker for any source except the Soliloquies. It might be even safer to say that the Soliloquies is the chief source, and that no specific source can with certainty be named for the remainder, since its subjectmatter is merely similar to that found in various places, not only in the writings of the three Fathers named above, but in others as well.

2. General View.-In general we may say that the Soliloquies, both in the Augustinian original and the Alfredian version, have a twofold subject, the inquiry into the nature of God and into that of the human soul. Book I is occupied mainly with the passionate search for God,2 and might properly have for a motto the burning words of Job: 'Oh that I knew where I might find him! that I might come even to his seat!'3 Book II deals with the

1 For other sources see Notes.

Cf. especially the prayer beginning on p. 4.

3 Job 23.3.

question of the immortality of the soul, and reminds us of the inquiry also expressed by Job as follows: 'If a man die, shall he live again?' Book I is essentially the same in both versions, both as to subject-matter and method of treatment. Book II in the Alfredian version is not only much abbreviated, but adopts an entirely different method of treating the subject. Alfred adds Book III, in which he forecasts the future state of the soul, thus giving symmetry and completion to Augustine's work.

3. Latin Original.-Let us first see what is the substance of the Latin original. Augustine, after a long and earnest prayer for divine aid, expresses a desire to know but two things-God and his soul. But how shall one know God-by sense, or by intellection? Reason, which is the eye of the soul, promises to demonstrate God to the mind as clearly as the sun shows itself to the eyes. The soul, then, in order to see God, has need of Faith, Hope, and Love; after these are dwelt on as essentials to the true seeing, it is affirmed that by looking, which is the reason in active operation, the soul beholds the Beatific Vision. To test the soundness of the spiritual vision, a searching inquiry as to the presence of bodily lusts is made. Even should these be found absent, the mind cannot bear at once to behold the brightness of Divine Wisdom, but must be taken through a process of gradual training. A third thing, Truth, must be first known, because through her alone are we led to know God and the soul. The book closes with a resolution to submit to God's guidance, and a prayer for faith in him and an ability to do his will.

In Book II the author propounds as the question of supreme moment: 'Am I immortal'? St. Augustine works out the solution to this problem in a manner very satisfactory to himself, no doubt, but the modern thinker would be tempted to object that 'much might be said on both

1 Job 14. 14.