Book i

. 196). So also among the Romans the quaestor sold military booty and captives in war by auction--_sub hasta_--the spear being the symbol of quiritarian ownership. The familiarity of such proceedings is forcibly suggested by the conduct of the Praetorian Guard when Sulpicianus was treating for the imperial dignity after the murder of Pertinax. Apprehending that they would not obtain a sufficient price by private contract, the Praetorians proclaimed from their ramparts that the Roman world was to be disposed of by public auction to the best bidder. Thereupon Julian proceeded to the foot of the ramparts and outbid his competitor (Gibbon, vol. i. ch. v.). Though, however, auctions were undoubtedly common among the Romans both in public and private transactions, the rules whereby they were governed are by no means clearly enunciated in the _Corpus Juris Civilis_.

In England the method of conducting auctions has varied. In some places it has been usual to set up an inch of lighted candle, the person making the last bid before the fall of the wick becoming the purchaser. By an act of William III. (1698), this method of sale was prescribed for goods and merchandise imported from the East Indies. Lord Eldon speaks of "candlestick biddings," where the several bidders did not know what the others had offered. A "dumb bidding" was the name given to a proceeding at which a price was put by the owner under a candlestick with a stipulation that no bidding should avail if not equal to it. In a "Dutch auction" property is offered at a certain price and then successively at lower prices until one is accepted.

According to the practice now usual in England, a proposed auction is duly advertised, and a printed catalogue in the case of chattels, or

## particulars of sale in the case of land, together with conditions of

sale, are circulated. Sometimes, in sales of goods, the conditions are merely suspended in the auction room. At the appointed time and place, the auctioneer, standing in a desk or rostrum, "puts up" the several lots in turn by inviting biddings from the company present. He announces the acceptance of the last bid by a tap with his hammer and so "knocks down" the lot to the person who has made it. Sometimes property is offered on lease to the highest bidder. "Roup" is the Scottish term for an auction. A bid in itself is only an offer, and may accordingly be retracted at any time before its acceptance by the fall of the hammer or otherwise. Puffing is unlawful. Unless a right to bid is expressly reserved on behalf of the vendor, he must neither bid himself nor employ any one else to bid. When a right to bid has been expressly reserved, the seller or any one person (but no more) on his behalf may bid at the auction. If it is simply announced that the sale is to be subject to a reserved or upset price, no bidding by or on behalf of the seller is permissible: it is only lawful to declare by some appropriate terms that the property is withdrawn. Where a sale is expressed to be without reserve, or where an upset price has been reached, the auctioneer must, after the lapse of a reasonable interval, accept the bid of the highest _bona fide_ bidder. By not doing so he would render the vendor liable in damages. The auctioneer must not make a pretence of receiving bids which are not in fact made, as it would be fraudulent to run up the price by such an artifice. A "knock-out" is a combination of persons to prevent competition between themselves at an auction by an arrangement that only one of their number shall bid, and that anything obtained by him shall be afterwards disposed of privately among themselves. Such a combination is not illegal. A "mock auction" is a proceeding at which persons conspire by artifice to make it appear, contrary to the fact, that a _bona fide_ sale is being conducted, and so attempt to induce the public to purchase articles at prices far above their value. Those who invite the public to enter the room where the supposed auction is proceeding, or otherwise endeavour to attract bidders, are called "barkers." A conspiracy to defraud in this way is an indictable offence.

American law is in general the same as the English law with regard to auctions. As to bidding by the vendor, however, it is less stringent. For, though puffing or by-bidding, as it is often called, will, under both systems alike, render an auction sale voidable at the option of a purchaser when it amounts to fraud, the weight of authority in the United States is in favour of the view that an owner may, without notice, employ a person to bid for him, if he does so with no other purpose than to prevent a sacrifice of the property under a given price.

By a charter of Henry VII., confirmed by Charles I., the business of selling by auction was confined to an officer called an _outroper_, and all other persons were prohibited from selling goods or merchandise by public claim or outcry (see Henry Blackstone's _Reports_, vol. ii. p. 557). The only qualification now required by an auctioneer is a licence on which a duty of L10 has to be paid, and which must be renewed before the 5th of July in each year. A liability to a penalty of L100 is incurred by acting as an auctioneer without being duly licensed. The duty formerly imposed upon the purchase-money payable by virtue of a sale at auction was abolished by an act of 1845. An auctioneer is bound under a penalty of L20 to see that his full name and address are displayed before the commencement of an auction and during its continuance in the place where he conducts it. He is the agent of the vendor only, except in so far that, after he has knocked down a lot to the highest bidder, he has authority to affix the name of the latter to a memorandum of the transaction, so as to render the contract of sale enforceable where written evidence is necessary. An auctioneer does not, by merely announcing that a sale of certain articles will take place, render himself liable to those who, in consequence, attend at the time and place advertised, if the sale is not in fact proceeded with, provided he acts in good faith. One of the chief risks run by an auctioneer is that of being held liable for the conversion of goods which he has sold upon the instructions of a person whom he believed to be the owner, but who in fact had no right to dispose of them.

The number of auctioneers' licences issued during the year ended the 31st of March 1908 was in England 6639, in Scotland 760, and in Ireland 839. A central organization having its headquarters in London, the Auctioneers' Institute of the United Kingdom, was founded in 1886, in order to elevate the status and further the interests of auctioneers, estate agents and valuers. It has nearly 2000 members. (H. Ha.)

AUCUBA, the Japanese name for a small genus of the Dogwood order (Cornaceae). The familiar Japanese laurel of gardens and shrubberies is _Aucuba japonica_. It bears male and female flowers on distinct plants; the red berries often last till the next season's flowers appear. There are numerous varieties in cultivation, differing in the variegation of their leaves.

AUDAEUS, or AUDIUS, a church reformer of the 4th century, by birth a Mesopotamian. He suffered much persecution from the Syrian clergy for his fearless censure of their irregular lives, and was expelled from the church, thereupon establishing an episcopal monastic community. He was afterwards banished into Scythia, where he worked successfully among the Goths, not living to see the destruction of his labours by Athanaric. The Audaeans celebrated the feast of Easter on the same day as the Jewish Passover, and they were also charged with attributing to the Deity a human shape, an opinion which they appear to have founded on Genesis i. 26. Theodoret groundlessly accuses them of Manichean tendencies.

The main source of information is Epiphanius (_Haer._ 70).

AUDE, a river of south-western France, rising in the eastern Pyrenees and flowing into the Golfe du Lion. Rising in a small lake a short distance east of the Puy de Carlitte, it soon takes a northerly direction and flows for many miles through deep gorges of great beauty as far as the plain of Axat. Beyond Axat its course again lies through defiles which become less profound as the river nears Carcassonne. Below that town it receives the waters of the Fresquel and turns abruptly east. From this point to its junction with the Cesse its course is parallel with that of the Canal du Midi. The river skirts the northern spurs of the Corbieres, some distance below which it is joined by the Orbieu and the Cesse. It then divides into two branches, the northernmost of which, the Aude proper, runs east and empties into the Mediterranean some 12 m. east-north-east of Narbonne, while the other branch, the Canal de la Robine, turning south, traverses that town, below which its course to the sea lies between two extensive lagoons, the Etang de Bages et de Sigean and the Etang de Gruissan. The Aude has a length of 140 m. and a basin 2061 sq. m. in extent. There is practically no traffic upon it.

AUDE, a maritime department of southern France, formed in 1790 from part of the old province of Languedoc. Area, 2448 sq. m. Pop. (1906) 308,327. It is bounded E. by the Mediterranean, N. by the departments of Herault and Tarn, N.W. by Haute-Garonne, W. by Ariege, and S. by Pyrenees-Orientales. The department is traversed on its western boundary from S. to N. by a mountain range of medium height, which unites the Pyrenees with the southern Cevennes; and its northern frontier is occupied by the Montagne Noire, the most westerly portion of the Cevennes. The Corbieres, a branch of the Pyrenees, run in a south-west and north-east direction along the southern district. The Aude (q.v.), its principal river, has almost its entire length in the department, and its lower course, together with its tributary the Fresquel, forms the dividing line between the Montagne Noire and the Pyrenean system.

The lowness of the coast causes a series of large lagoons, the chief of which are those of Bages et Sigean, Gruissan, Lapalme and Leucate. The climate is warm and dry, but often sudden in its alterations. The wind from the north-west, known as the _cers_, blows with great violence, and the sea-breeze is often laden with pestilential effluvia from the lagoons. The agriculture of the department is in a flourishing condition. The meadows are extensive and well watered, and are pastured by numerous flocks and herds. The grain produce, consisting mainly of wheat, oats, rye and Indian corn, exceeds the consumption, and the vineyards yield an abundant supply of both white and red wines, those of Limoux and the Narbonnais being most highly esteemed. Truffles are abundant. The olive and chestnut are the chief fruits. Mines of iron, manganese, and especially of mispickel, are worked, and there are stone-quarries and productive salt-marshes. Brewing, distilling, cooperage, iron-founding, hat-making and machine construction are carried on, and there are flour-mills, brick-works, saw-mills, sulphur refineries and leather and paper works. The formerly flourishing textile industries are now of small importance. The department imports coal, lime, stone, salt, raw sulphur, skins and timber and exports agricultural and mineral products, bricks and tiles, and other manufactured goods. It is served by the Southern railway. The Canal du Midi, following the courses of the Fresquel and the Aude, traverses it for 76 m.; and a branch, the Canal de la Robine, which passes through Narbonne to the sea, has a length of 24 m. The capital is Carcassonne, and the department is divided into the four arrondissements of Carcassonne, Limoux, Narbonne and Castelnaudary, with 31 cantons and 439 communes. It belongs to the 16th military region, and to the academie (educational division) of Montpellier, where also is its court of appeal. It forms the diocese of Carcassonne, and part of the province of the archbishop of Toulouse. Carcassonne, Narbonne and Castelnaudary are the principal towns. At Alet, which has hot springs of some note, there are ruins of a fine Romanesque cathedral destroyed in the religious wars of the 16th century. The extensive buildings of the Cistercian abbey of Fontfroide, near Bizanet, include a Romanesque church, a cloister, dormitories and a refectory of the 12th century. A curious polygonal church of the 11th century at Rieux-Minervois, the abbey-church at St Papoul, with its graceful cloister of the 14th century, and the remains of the important abbey of St Hilaire, founded in the 6th century and rebuilt from the 12th to the 15th century, are also of antiquarian interest. Rennes-les-Bains has mineral springs of repute.

AUDEBERT, JEAN BAPTISTE (1759-1800), French artist and naturalist, was born at Rochefort in 1759. He studied painting and drawing at Paris, and gained considerable reputation as a miniature-painter. Employed in preparing plates for the _Histoire des coleopteres_ of G.A. Olivier (1756-1814), he acquired a taste for natural history. In 1800 appeared his first original work, _L'Histoire naturelle des singes, des makis et des galeopitheques_, illustrated by sixty-two folio plates, drawn and engraved by himself. The colouring in these plates was unusually beautiful, and was applied by a method devised by himself. Audebert died in Paris in 1800, leaving complete materials for another great work, _Histoire des colibris, des oiseaux-mouches, des jacamars et des promerops_, which was published in 1802. Two hundred copies were printed in folio, one hundred in large quarto, and fifteen were printed with the whole text in letters of gold. Another work, left unfinished, was also published after the author's death, _L'Histoire des grimpereaux et des oiseaux de paradis_. The last two works also appeared together in two volumes, _Oiseaux dores ou a reflets metalliques_ (1802).

AUDEFROI LE BATARD, French _trouvere_, flourished at the end of the 12th century and was born at Arras. Of his life nothing is known. The seigneur de Nesles, to whom some of his songs are addressed, is probably the chatelain of Bruges who joined the crusade of 1200. Audefroi was the author of at least five lyric romances: _Argentine, Belle Idoine, Belle Isabeau, Belle Emmelos_ and _Beatrix_. These romances follow older _chansons_ in subject, but the smoothness of the verse and beauty of detail hardly compensate for the spontaneity of the shorter form.

See A. Jeanroy, _Les Origines de la poesie lyrique en France au moyen age_ (Paris, 1889).

AUDIENCE (from Lat. _audire_, to hear), the act or state of hearing, the term being therefore transferred to those who hear or listen, as in a theatre, at a concert or meeting. In a more technical sense, the term is applied to the right of access to the sovereign enjoyed by the peers of the realm individually and by the House of Commons collectively. More

## particularly it means the ceremony of the admission of ambassadors,

envoys or others to an interview with a sovereign or an important official for the purpose of presenting their credentials. In France, _audience_ is the term applied to the sitting of a law court for hearing

## actions. In Spain, _audiencia_ is the name given to certain tribunals

which try appeals from minor courts. The Spanish judges were originally known as _oidores_, hearers, from the Spanish _oir_, to hear; but they are now called _ministros_, or _magistrados togados_, robed judges, as the gown of the Spanish judge is called a _toga_. The _audiencia pretorial_, i.e. of the praetor, was a court in Spanish America from which there was no appeal to the viceroy, but only to the council of the Indies in Spain. It is not the custom in Spain to speak of _audiencias reales_, royal courts, but of the _audiencias del Reino_, courts of the kingdom.

In England the _Audience-court_ was an ecclesiastical court, held by the archbishops of Canterbury and York, in which they once exercised a considerable part of their jurisdiction, dealing with such matters as they thought fit to reserve for their own hearing. It has been long disused and is now merged in the court of arches.

AUDIFFRET-PASQUIER, EDME ARMAND GASTON, DUC D' (1823-1905), French statesman, was the grand-nephew and adopted son of Baron Etienne Denis Pasquier. He was created duke in 1844, and became auditor at the council of state in 1846. After the revolution of 1848 he retired to private life. Under the empire he was twice an unsuccessful candidate for the legislature, but was elected in February 1871 to the National Assembly, and became president of the right centre in 1873. After the fall of Thiers, he directed the negotiations between the different royalist

## parties to establish a king in France, but as he refused to give up the

tricolour for the flag of the old _regime_, the project failed. Yet he retained the confidence of the chamber, and was its president in 1875 when the constitutional laws were being drawn up. Nominated senator under the new constitution, he likewise was president of the senate from March 1876 to 1879 when his party lost the majority. Henceforth he was less prominent in politics. He was distinguished by his moderation and uprightness; and he did his best to dissuade MacMahon from taking violent advisers. In 1878 he was elected to the French Academy, but never published anything.

AUDIT and AUDITOR. An audit is the examination of the accounts kept by the financial officers of a state, public corporations and bodies, or private persons, and the certifying of their accuracy. In the United Kingdom the public accounts were audited from very early times, though, until the reign of Queen Elizabeth, in no very systematic way. Prior to 1559 this duty was carried out, sometimes by auditors specially appointed, at other times by the auditors of the land revenue, or by the auditor of the exchequer, an office established as early as 1314. But in 1559 an endeavour was made to systematize the auditing of the public accounts, by the appointment of two auditors of the imprests. These officers were paid by fee and did their work by deputy, but as the results were thoroughly unsatisfactory the offices were abolished in 1785. An audit board, consisting of five commissioners, was appointed in their place, but in order to concentrate under one authority the auditing of the accounts of the various departments, some of which had been audited separately, as the naval accounts, the Exchequer and Audit Act of 1866 was passed. This statute, which sets forth at length the duties of the audit office, empowered the sovereign to appoint a "comptroller and auditor-general," with the requisite staff to examine and verify the accounts prepared by the different departments of the public service. In examining accounts of the appropriation of the several supply grants, the comptroller and auditor-general "ascertains first whether the payments which the account department has charged to the grant are supported by vouchers or proofs of payments; and second, whether the money expended has been applied to the purpose or purposes for which such grant was intended to provide." The treasury may also submit certain other accounts to the audit of the comptroller-general. All public moneys payable to the exchequer (q.v.) are paid to the "account of His Majesty's exchequer" at the Bank of England, and daily returns of such payments are forwarded to the comptroller. Quarterly accounts of the income and charge of the consolidated fund are prepared and transmitted to him, and in case of any deficiency in the consolidated fund, he may certify to the bank to make advances.

In the United States the auditing of the Federal accounts is in the charge of the treasury department, under the supervision of the comptroller of the treasury, under whom are six auditors, (1) for the treasury department, (2) for the war, (3) for the interior, (4) for the navy, (5) for the state, &c., (6) for the post office, as well as a register and assistant register, who keep all general receipt and expenditure ledgers; there are official auditors in most of the states and in many cities. In practically all European countries there is a department of the administration, charged with the auditing of the public accounts, as the _cour des comptes_ in France, the _Rechnungshof des deutschen Reiches_ in Germany, &c. All local boards, large cities, corporations, and other bodies have official auditors for the purpose of examining and checking their accounts and looking after their expenditure. So far as regards the work which auditors discharge in connexion with the accounts of joint-stock companies, building societies, friendly societies, industrial and provident societies, savings banks, &c., the word auditor is now almost synonymous with "skilled accountant," and his duties are discussed in the article ACCOUNTANTS.

In Scotland there is an "auditor" who is an official of the court of session, appointed to tax costs in litigation, and who corresponds to the English taxing-master. In France there are legal officers, called auditors, attached to the _Conseil d'Etat_, whose duties consist in drawing up briefs and preparing documents. On the continent of Europe, lawyers skilled in military law are called "auditors" (see MILITARY LAW).

Auditor is also the designation of certain officials of the Roman curia. The _auditores Rotae_ are the judges of the court of the Rota (so called, according to Hinschius, probably from the form of the panelling in the room where they originally met). These were originally ecclesiastics appointed to _hear_ particular questions in dispute and report to the pope, who retained the decision in his own hands. In the _Speculum juris_ of Durandus (published in 1272 and re-edited in 1287 and 1291) the _auditores palatii domini papae_ are cited as permanent officials appointed to instruct the pope on questions as they arose. The court of the Rota appears for the first time under this name in the bull _Romani Pontificis_ of Martin V. in 1422, and the auditores by this time had developed into a permanent tribunal to which the definitive decision of certain disputes, hitherto relegated to a commission of cardinals or to the pope himself, was assigned. From this time the powers of the auditores increased until the reform of the curia by Sixtus V., when the creation of the congregations of cardinals for specific purposes tended gradually to withdraw from the Rota its most important functions. It still, however, ranks as the supreme court of justice in the papal curia, and, as members of it, the auditores enjoy special privileges. They are prelates, and, besides the rights enjoyed by these, have others conceded by successive popes, e.g. that of holding benefices in plurality, of non-residence, &c. When the pope says mass pontifically the subdeacon is always an auditor. The auditores must be in priest's or deacon's orders, and have always been selected--nominally at least--after severe tests as to their moral and intellectual qualifications. They are twelve in number, and, by the constitution of Pius IV., four of them were to be foreigners; one French, one Spanish, one German and one Venetian; while the nomination of others was the privilege of certain, cities. No bishop, unless _in partibus_ (see BISHOP), may be an auditor. On the other hand, from the auditores, as the intellectual _elite_ of the curia, the episcopate, the nunciature and the cardinalate are largely recruited. The _auditor camerae_ (_uditore generale della reverenda camera apostolica_) is an official formerly charged with important executive functions. In 1485, by a bull of Innocent VIII., he was given extensive jurisdiction over all civil and criminal causes arising in the curia, or appealed to it from the papal territories. In addition he received the function of watching over the execution of all sentences passed by the curia. This was extended later, by Pius IV., to a similar executive function in respect of all papal bulls and briefs, wherever no special executor was named. This right was confirmed by Gregory XVI. in 1834, and the auditor may still in principle issue letters monitory. In practice, however, this function was at all times but rarely exercised, and, since 1847, has fallen to a prelate _locum tenens_, who also took over the auditor's jurisdiction in the papal states (Hinschius, _Kathol. Kirchenrecht_, i. 409, &c.).

_Auditores_ (listeners), in the early Church, was another name. for catechumens (q.v.).

AUDLEY, or AUDELEY, SIR JAMES (c. 1316-1386), one of the original knights, or founders, of the order of the Garter, was the eldest son of Sir James Audley of Stratton Audley in Oxfordshire. When the order of the Garter was founded, he was instituted as one of the first founders, and his stall in St George's chapel, Windsor, was the eleventh on the side of Edward, the Black Prince. He appears to have served in France in 1346, and in August 1350 took part in the naval fight off Sluys. When hostilities were renewed between England and France in 1354 Sir James was in constant attendance upon the Black Prince, and earned a great reputation for valour. At the battle of Poitiers on the 19th of September 1356 he took his stand in front of the English army, and after fighting for a long time was severely wounded and carried from the fight. After the victory, the prince inquired for Sir James, who was brought to the royal tent, where Edward told him he had been the bravest knight on his side, and granted him an annuity of five hundred marks. Sir James made over this gift to the four esquires who had attended him during the battle, and received from the prince a further pension of six hundred marks. In 1359 he was one of the leaders of an expedition into France, in 1360 he took the fortress of Chaven in Brittany, and was present at Calais when peace was made between England and France in October 1360. He was afterwards governor of Aquitaine and great seneschal of Poitou, and took part in the capture of the town of La Roche-sur-Yon by Edmund, earl of Cambridge. He died in 1386 at Fontenay-le-Comte, where he had gone to reside, and was buried at Poitiers.

See Jean Froissart, _Chronigues_, translated by T. Johnes (Hafod, 1810); G.F. Beltz, _Memorials of the Most Noble Order of the Garter_ (London, 1841).

AUDLEY, THOMAS AUDLEY, BARON (c. 1488-1544), lord chancellor of England, whose parentage is unknown, is believed to have studied at Buckingham College, Cambridge. He was educated for the law, entered the Middle Temple (becoming autumn reader in 1526), was town clerk of Colchester, and was on the commission of the peace for Essex in 1521. In 1523 he was returned to parliament for Essex, and represented this constituency in subsequent parliaments. In 1527 he was groom of the chamber, and became a member of Wolsey's household. On the fall of the latter in 1529, he was made chancellor of the duchy of Lancaster, and the same year speaker of the House of Commons, presiding over the famous assembly styled the Black or Long Parliament of the Reformation, which abolished the papal jurisdiction. The same year he headed a deputation of the Commons to the king to complain of Bishop Fisher's speech against their proceedings. He interpreted the king's "moral" scruples to parliament concerning his marriage with Catherine, and made himself the instrument of the king in the attack upon the clergy and the preparation of the act of supremacy. In 1531 he had been made a serjeant-at-law and king's serjeant; and on the 20th of May 1532 he was knighted, and succeeded Sir Thomas More as lord keeper of the great seal, being appointed lord chancellor on the 26th of January 1533. He supported the king's divorce from Catherine and the marriage with Anne Boleyn; and presided at the trial of Fisher and More in 1535, at which his conduct and evident intention to secure a conviction has been generally censured. Next year he tried Anne Boleyn and her lovers, was present on the scaffold at the unfortunate queen's execution, and recommended to parliament the new act of succession. In 1537 he condemned to death as traitors the Lincolnshire and the Yorkshire rebels. On the 29th of November 1538 he was created Baron Audley of Walden; and soon afterwards presided as lord steward at the trials of Henry Pole, Lord Montacute, and of the unfortunate marquess of Exeter. In 1539, though inclining himself to the Reformation, he made himself the king's instrument in enforcing religious conformity, and in the passing of the Six Articles Act. On the 24th of April 1540 he was made a knight of the Garter, and subsequently managed the attainder of Thomas Cromwell, earl of Essex, and the dissolution of Henry's marriage with Anne of Cleves. In 1542 he warmly supported the privileges of the Commons in the case of George Ferrers, member for Plymouth, arrested and imprisoned in London, but his conduct was inspired as usual by subservience to the court, which desired to secure a subsidy, and his opinion that the arrest was a flagrant contempt has been questioned by good authority. He resigned the great seal on the 21st of April 1544, and died on the 30th, being buried at Saffron Walden, where he had prepared for himself a splendid tomb. He received several grants of monastic estates, including the priory of Christ Church in London and the abbey of Walden in Essex, where his grandson, Thomas Howard, earl of Suffolk, built Audley End, doubtless named after him. In 1542 he re-endowed and re-established Buckingham College, Cambridge, under the new name of St Mary Magdalene, and ordained in the statutes that his heirs, "the possessors of the late monastery of Walden," should be visitors of the college _in perpetuum_. _A Book of Orders for the Warre both by Sea and Land_ (Harleian MS. 297, f. 144) is attributed to his authorship. He married (1) Christina, daughter of Sir Thomas Barnardiston, and (2) Elizabeth, daughter of Thomas Grey, marquess of Dorset, by whom he had two daughters. His barony became extinct at his death.

AUDOUIN, JEAN VICTOR (1797-1841), French naturalist, was born at Paris on the 27th of April 1797. He began the study of law, but was diverted from it by his strong predilection for natural history, and entered the medical profession. In 1824 he was appointed assistant to P.A. Latreille (1762-1833) in the entomological chair at the Paris museum of natural history, and succeeded him in 1833. In 1838 he became a member of the Academy of Sciences. He died in Paris on the 9th of November 1841. His principal work, _Histoire des insectes nuisibles a la vigne_ (1842), was completed after his death by Henry Milne-Edwards and Emile Blanchard. His papers mostly appeared in the _Annales des sciences naturelles_, which, with A.T. Brongniart and J.B.A. Dumas, he founded in 1824, and in the proceedings of the Societe Entomologique de France, of which he was one of the founders in 1832.

AUDRAN, the name of a family of French artists and engravers. The first who devoted himself to the art of engraving was Claude Audran, born 1597, and the last was Benoit, Claude's great-grandson, who died in 1772. The two most distinguished members of the family are Gerard and Jean.

GERARD, or GIRARD, AUDRAN, the most celebrated French engraver, was the third son of Claude Audran, and was born at Lyons in 1640. He was taught the first principles of design and engraving by his father; and, following the example of his brother, went to Paris to perfect himself in his art. He there, in 1666, engraved for Le Brun "Constantine's Battle with Maxentius," his "Triumph," and the "Stoning of Stephen," which gave great satisfaction to the painter, and placed Audran in the very first rank of engravers at Paris. Next year he set out for Rome, where he resided three years, and engraved several fine plates. That great patron of the arts, J.B. Colbert, was so struck with the beauty of Audran's works, that he persuaded Louis XIV. to recall him to Paris. On his return he applied himself assiduously to engraving, and was appointed engraver to the king, from whom he received great encouragement. In the year 1681 he was admitted to the council of the Royal Academy. He died at Paris in 1703. His engravings of Le Brun's "Battles of Alexander" are regarded as the best of his numerous works. "He was," says the Abbe Fontenay, "the most celebrated engraver that ever existed in the historical line. We have several subjects, which he engraved from his own designs, that manifested as much taste as character and facility. But in the 'Battles of Alexander' he surpassed even the expectations of Le Brun himself." Gerard published in 1683 a work entitled _Les Proportions du corps humain mesurees sur les plus belles figures de l'antiquite_.

JEAN AUDRAN, nephew of Gerard, was born at Lyons in 1667. After having received instructions from his father, he went to Paris to perfect himself in the art of engraving under his uncle, next to whom he was the most distinguished member of his family. At the age of twenty his genius began to display itself in a surprising manner; and his subsequent success was such, that in 1707 he obtained the title of engraver to the king, Louis XIV., who allowed him a pension, with apartments in the Gobelins; and the following year he was made a member of the Royal Academy. He was eighty years of age before he quitted the graver, and nearly ninety when he died. The best prints of this artist are those which appear not so pleasing to the eye at first sight. In these the etching constitutes a great part; and he has finished them in a bold, rough style. The "Rape of the Sabines," after Poussin, is considered his masterpiece.

AUDRAN, EDMOND (1842-1901), French musical composer, was born at Lyons on the 11th of April 1842. He studied music at the Ecole Niedermeyer, where he won the prize for composition in 1859. Two years later he accepted the post of organist of the church of St Joseph at Marseilles. He made his first appearance as a dramatic composer at Marseilles with _L'Ours et le Pacha_ (1862), a musical version of one of Scribe's vaudevilles. This was followed by _La Chercheuse d'Esprit_ (1864), a comic opera, also produced at Marseilles. Audran wrote a funeral march on the death of Meyerbeer, which was performed with some success, and made various attempts to win fame as a writer of sacred music. He produced a mass (Marseilles, 1873), an oratorio, _La Sulamite_ (Marseilles, 1876), and numerous minor works, but he is known almost entirely as a composer of the lighter forms of opera. His first Parisian success was made with _Les Noces d'Olivette_ (1879), a work which speedily found its way to London and (as _Olivette_) ran for more than a year at the Strand theatre (1880-1881). Audran's music has, in fact, met with as much favour in England as in France, and all save a few of his works have been given in a more or less adapted form in London theatres. Besides those already mentioned, the following have been the most undeniably successful of Audran's many comic operas: _Le Grand Mogol_ (Marseilles, 1876; Paris, 1884; London, as _The Grand Mogul_, 1884), _La Mascotte_ (Paris, 1880; London, as _The Mascotte_, 1881), _Gillette de Narbonne_ (Paris, 1882; London, as _Gillette_, 1883), _La Cigale et la Fourmi_ (Paris, 1886; London, as _La Cigale_, 1890), _Miss Helyett_ (Paris, 1890; London, as _Miss Decima_ 1891), _La Poupee_ (Paris, 1896; London, 1897). Audran was one of the best of the successors of Offenbach. He had little of Offenbach's humour, but his music is distinguished by an elegance and a refinement of manner which lift it above the level of opera bouffe to the confines of genuine opera comique. He was a fertile if not a very original melodist, and his orchestration is full of variety, without being obtrusive or vulgar. Many of his operas, _La Mascotte_ in particular, reveal a degree of musicianship which is rarely associated with the ephemeral productions of the lighter stage. He died in Paris on the 16th of August 1901.

AUDREHEM, ARNOUL D' (c. 1305-1370), French soldier, was born at Audrehem, in the present department of Pas de Calais, near St Omer. Nothing is known of his career before 1332, when he is heard of at the court of the king of France. Between 1335 and 1342 he went three times to Scotland to aid King David Bruce in his wars. In 1342 he became captain for the king of France in Brittany; then he seems to have served in the household of the duke of Normandy, and in 1346, as one of the main defenders of Calais, was taken as a prisoner to England by Edward III. From 1349 he holds an important place in the military history of France, first as captain in Angouleme, and from June 1351, in succession to the lord of Beaujeu, as marshal of France. In March 1352 he was appointed lieutenant for the king in the territory between the Loire and the Dordogne, in June 1353 in Normandy, and in 1355 in Artois, Picardy and the Boulonnais. It was Audrehem who arrested Charles the Bad, king of Navarre, and his partisans, at the banquet given by the dauphin at Rouen in 1356. At Poitiers he was one of those who advised King John to attack the English, and, charging in the front line of the French army, was slightly wounded and taken prisoner. From England he was several times given safe-conducts to France, and he took an active part in the negotiations for the treaty of Bretigny, recovering his liberty the same time as King John. In 1361, as the king's lieutenant in Languedoc, he prevented the free companies from seizing the castles, and negotiated the treaty with their chiefs under which they followed Henry, count of Trastamara (later Henry II. of Castile), into Spain. In 1365 he himself joined du Guesclin in the expedition to Spain, was taken prisoner with him by the Black Prince at the battle of Najera (1367), and was unable to pay his ransom until 1369. In 1368, on account of his age, he was relieved of the office of marshal, being appointed bearer of the oriflamme, with a pension of 2000 livres. He was sent to Spain in 1370 by Charles V., to urge his friend du Guesclin to return to France, and in spite of his age he took part in the battle of Pontvallain (December 1370), but fell ill and died, probably at Saumur, in the latter part of December 1370.

See Emile Molinier, "Etude sur la vie d'Arnoul d'Audrehem, marechal de France," in _Memoires presentes par divers savants a l'academie des inscriptions et belles-lettres_, 2^e serie, iv. (1883).

AUDUBON, JOHN JAMES (1780-1851), American naturalist, is said to have been born on the 5th of May 1780 in Louisiana, his father being a French naval officer and his mother a Spanish Creole. He was educated in Paris, where he had lessons from the painter, J.L. David. Returning to America in 1798 he settled on a farm near Philadelphia, and gave himself up to the study of natural history, and especially to drawing birds. In 1826 he went to England in the hope of getting his drawings published, and by the following year he had obtained sufficient subscribers to enable him to begin the publication of his _Birds of America_, which on its completion in 1838 consisted of 435 coloured plates, containing 1055 figures of birds the size of life. Cuvier called it "le plus magnifique monument que l'art ait encore eleve a la nature." The descriptive matter to accompany the plates appeared at Edinburgh in 5 vols. from 1831 to 1839 under the title of _American Ornithological Biography._ During the publication of these works Audubon divided his time between Great Britain and America, devoting his leisure to expeditions to various parts of the United States and Canada for the purpose of collecting new material. In 1842 he bought an estate on the Hudson, now Audubon Park in New York City. In 1844 he published in America a popular octavo edition of his _Birds of America._ He also took up the preparation of a new work, _The Quadrupeds of America_, with the collaboration of John Bachman, the publication of which was begun in New York in 1846 and finished in 1853-1854. He died at New York on the 27th of January 1851.

See ORNITHOLOGY; also _Audubon and his Journals_ (1897), by his grand-daughter Maria R. Audubon, with notes by Elliot Coues.

AUE, a town of Germany, in the kingdom of Saxony, at the confluence of the Mulde and Schwarzwasser, 21 m. S.W. from Chemnitz on the railway to Adorf. It has a school of lace-making, foundries, and manufactures of machinery, tin-plate and cotton goods. Pop. (1905) 17,102.

AUERBACH, BERTHOLD (1812-1882), German novelist, was born on the 28th of February 1812 at Nordstetten in the Wurttemberg Black Forest. His parents were Jews, and he was intended for the ministry; but after studying philosophy at Tubingen, Munich and Heidelberg, and becoming estranged from Jewish orthodoxy by the study of Spinoza, he devoted himself to literature. He made a fortunate beginning in a romance on the life of Spinoza (1837), so interesting in itself, and so close in its adherence to fact, that it may be read with equal advantage as a novel or as a biography. _Dichter und Kaufmann_ followed in 1839, and a translation of Spinoza's works in 1841, when Auerbach turned to the class of fiction which has made him famous, the _Schwarzwalder Dorfgeschichten_ (1843), stories of peasant life in the Black Forest. In these, as well as in _Barfussele_ (1856), _Edelweiss_ (1861), and other novels of greater compass, he depicts the life of the south German peasant as "Jeremias Gotthelf" (Albrecht Bitzius) had painted the peasantry of Switzerland, but in a less realistic spirit. When this vein was exhausted Auerbach returned to his first phase as a philosophical novelist, producing _Auf der Hohe_ (1865), _Das Landhaus am Rhein_ (1869), and other romances of profound speculative tendencies, turning on plots invented by himself. With the exception of _Auf der Hohe_, these works did not enjoy much popularity, and suffer from lack of form and concentration. Auerbach's fame continues to rest upon his _Dorfgeschichten_, although the celebrity of even these has been impaired by the growing demand for a more uncompromising realism. Auerbach died at Cannes on the 8th of February 1882.

The first collected edition of Auerbach's _Schriften_ appeared in 22 vols. in 1863-1864; the best edition is in 18 vols. (1892-1895). Auerbach's _Briefe an seinen Freund J. Auerbach_ (with a preface by F. Spielhagen) were published in 2 vols. (1884). See E. Zabel, _B. Auerbach_ (1882); and E. Lasker, _B. Auerbach, ein Gedenkblatt_ (1882).

AUERSPERG, ANTON ALEXANDER, GRAF VON (1806-1876), Austrian poet, who wrote under the pseudonym of ANASTASIUS GRUN, was born on the 11th of April 1806, at Laibach, the capital of the Austrian duchy of Carniola, and was head of the Thurn-am-Hart branch of the Carniolan cadet line of the house of Auersperg. He received his university education first at Graz and then at Vienna, where he studied jurisprudence. In 1830 he succeeded to his ancestral property, and in 1832 appeared as a member of the estates of Carniola on the _Herrenbank_ of the diet at Laibach. Here he distinguished himself by his outspoken criticism of the Austrian government, leading the opposition of the duchy to the exactions of the central power. In 1832 the title of "imperial chamberlain" was conferred upon him, and in 1839 he married Maria, daughter of Count Attems. After the revolution of 1848 at Vienna he represented the district of Laibach at the German national assembly at Frankfort-on-the-Main, to which he tried in vain to persuade his Slovene compatriots to send representatives. After a few months, however, disgusted with the violent development of the revolution, he resigned his seat, and again retired into private life. In 1860 he was summoned to the remodelled _Reichsrat_ by the emperor, who next year nominated him a life member of the Austrian upper house (_Herrenhaus_), where, while remaining a keen upholder of the German centralized empire, as against the federalism of Slavs and Magyars, he greatly distinguished himself as one of the most intrepid and influential supporters of the cause of liberalism, in both political and religious matters, until his death at Graz on the 12th of September 1876.

Count Auersperg's first publication, a collection of lyrics, _Blatter der Liebe_ (1830), showed little originality; but his second production, _Der letzte Ritter_ (1830), brought his genius to light. It celebrates the deeds and adventures of the emperor Maximilian I. (1493-1519) in a cycle of poems written in the strophic form of the _Nibelungenlied_. But Auersperg's fame rests almost exclusively on his political poetry; two collections entitled _Spaziergange eines Wiener Poeten_ (1831) and _Schutt_ (1835) created a sensation in Germany by their originality and bold liberalism. These two books, which are remarkable not merely for their outspoken opinions, but also for their easy versification and powerful imagery, were the forerunners of the German political poetry of 1840-1848. His _Gedichte_ (1837), if anything, increased his reputation; his epics, _Die Nibelungen im Frack_ (1843) and _Der Pfaff vom Kahlenberg_ (1850), are characterized by a fine ironic humour. He also produced masterly translations of the popular Slovenic songs current in Carniola (_Volkslieder aus Krain_, 1850), and of the English poems relating to "Robin Hood" (1864).

Anastasius Grun's _Gesammelte Werke_ were published by L.A. Frankl in 5 vols. (Berlin, 1877); his _Briefwechsel mit L.A. Frankl_ (Berlin, 1897). A selection of his _Politische Reden und Schriften_ has been published by S. Hock (Vienna, 1906). See P. von Radics, _Anastasius Grun_ (2nd ed., Leipzig, 1879).

AUFIDENA, an ancient city of the Samnites Caraceni, the site of which is just north of the modern Alfedena,[1] Italy, a station on the railway between Sulmona and Isernia, 37 m. from the latter. Its remains are fully and accurately described by L. Mariani in _Monumenti dei Lincei_ (1901), 225 seq.: cf. _Notizie degli scavi_, 1901, 442 seq.; 1902, 516 seq. The ancient city occupied two hills, both over 3800 ft. above sea-level (in the valley between were found the supposed remains of the later forum), and the walls, of rough Cyclopean work, were over a mile in length. A fortified outpost lay on a still higher hill to the north. Not very much is as yet known of the city itself (though one public building of the 5th century B.C. was excavated in 1901, and a small sanctuary in 1902), attention having been chiefly devoted to the necropolis which lay below it; 1400 tombs had already been examined in 1908, though this number is conjectured to be only a sixteenth of the whole. They are all inhumation burials, of the advanced iron age, and date from the 7th to the 4th century B.C., falling into three classes--those without coffin, those with a coffin formed of stone slabs, and those with a coffin formed of tiles. The objects discovered are preserved in a museum on the spot. In the Roman period we find Aufidena figuring as a post station on the road between Sulmo and Aesernia, which, however, runs past Castel di Sangro, crossing the river by an ancient bridge some 5 m. to the north-east. Castel di Sangro has remains of ancient walls, but these are attributed to a road by Mariani, and in any case the fortified area there was quite small, only one-sixteenth the size of Aufidena. The attempted identification of Castel di Sangro with Aufidena must therefore be rejected, though we must allow that it was probably the Roman post station; the ancient city, since its capture by the Romans in the 3rd century B.C., having lost something of its importance. (T. As.)

FOOTNOTE:

[1] Two churches here contain paintings of interest in the history of Abruzzese art, and one of them, the Madonna del Campo, contained fragments of a temple of considerable size.

AUGEAS, or AUGEIAS, in Greek legend, a son of Helios, the sun-god, and king of the Epeians in Elis. He possessed an immense wealth of herds, including twelve bulls sacred to Helios, and white as swans. Eurystheus imposed upon Heracles the task of clearing out all his stalls unaided in one day. This he did by turning the rivers Alpheus and Peneus through them. Augeas had promised him a tenth of the herd, but refused this, alleging that Heracles had acted only in the service of Eurystheus. Heracles thereupon sent an army against him, and, though at first defeated, finally slew Augeas and his sons.

Apollodorus ii. 5, 7; Pindar, _Olympia_, xi, 24; Diodorus iv. 13; Theocritus, _Idyll_ 25.

AUGER (from the O. Eng. _nafu-gar_, nave-borer; the original initial n having been lost, as in "adder," through a confusion in the case of a preceding indefinite article), a tool for boring (q.v.) or drilling.

AUGEREAU, PIERRE FRANCOIS CHARLES, duke of Castiglione (1757-1816), marshal of France, was born in Paris in a humble station of life. At the age of seventeen he enlisted in the carabineers and thereafter came into note as a duellist. Having drawn his sword upon an officer who insulted him, he fled from France and roamed about in the Levant. He served in the Russian army against the Turks; but afterwards escaped into Prussia and enlisted in the guards. Tiring of this, he deserted with several others and reached the Saxon frontier. Service in the Neapolitan army and a sojourn in Portugal filled up the years 1788-1791; but the events of the French Revolution brought him back to his native land. He served with credit against the Vendeans and then joined the troops opposing the Spaniards in the south. There he rose rapidly, becoming general of division on the 23rd of December 1793. His division distinguished itself even more when transferred to the army of Italy; and under Bonaparte he was largely instrumental in gaining the battle of Millesimo and in taking the castle of Cosseria and the camp of Ceva. At the battle of Lodi (May 10, 1796), the turning movement of Augereau and his division helped to decide the day. But it was at Castiglione that he rendered the most signal services. Marbot describes him as encouraging even Bonaparte himself in the confused situation that prevailed before that battle, and, though this is exaggerated, there is no doubt that Augereau largely decided the fortunes of those critical days. Bonaparte thus summed up his military qualities: "Has plenty of character, courage, firmness,

## activity; is inured to war; is well liked by the soldiery; is fortunate

in his operations." In 1797 Bonaparte sent him to Paris to encourage the Jacobinical Directors, and it was Augereau and the troops led by him that coerced the "moderates" in the councils and carried through the _coup d'etat_ of 18 Fructidor (4th of September) 1797. He was then sent to lead the united French forces in Germany; but peace speedily ensued; and he bore a grudge against the Directors and Bonaparte for their treatment of him at that time. He took no part in the _coup d'etat_ of Brumaire 1799, and did not distinguish himself in the Rhenish campaign which ensued. Nevertheless, owing to his final adhesion to Bonaparte's fortunes, he received a marshal's baton at the beginning of the Empire (May 19, 1804). In the campaign of 1805 he did good service around Constance and Bregenz, and at Jena (October 14, 1806) his corps distinguished itself. Early in 1807 he fell ill of a fever, and at the battle of Eylau he had to be supported on his horse, but directed the movements of his corps with his wonted bravery. His corps was almost annihilated and the marshal himself received a wound from which he never quite recovered. When transferred to Catalonia, he gained some successes but tarnished his name by cruelty. In the campaign of 1812 in Russia and in the Saxon campaign of 1813 his conduct was little more than mediocre. Before the battle of Leipzig (October 16, 18, 19, 1813), Napoleon reproached him with not being the Augereau of Castiglione; to which he replied, "Give me back the old soldiers of Italy, and I will show you that I am." In 1814 he had command of the army of Lyons, and his slackness exposed him to the charge of having come to an understanding with the Austrian invaders. Thereafter he served Louis XVIII., but, after reviling Napoleon, went over to him during the Hundred Days. The emperor repulsed him and charged him with being a traitor to France in 1814. Louis XVIII., when restored to the throne, deprived him of his military title and pension. He died at his estate of La Houssaye on the 12th of June 1816. In person he was tall and commanding, but his loud and vulgar behaviour frequently betrayed the soldier of fortune.

As authorities consult: Kock's _Memoires de Massena_; Bouvier, _Bonaparte en Italie_; Count A.F. Andreossi, _La Campagne sur le Mein, 1800-1801_; Baron A. Ducasse, _Precis de la campagne de l'armee de Lyon en 1814_; and the _Memoirs_ of Marbot. (J. Hl. R.)

AUGHRIM, or AGHRIM, a small village in Co. Galway, Ireland, 4 m. W. by S. of Ballinasloe. It is rendered memorable by the decisive victory gained here on the 12th of July 1691 by the forces of William III. under General Ginkel, over those of James II. under the French general St Ruth, who fell in the fight. The Irish numbering 25,000, and strongly posted behind marshy ground, at first maintained a vigorous resistance; but Ginkel having penetrated their line of defence, and their general being struck down by a cannon ball at this critical moment, they were at length overcome and routed with terrible slaughter. The loss of the English did not exceed 700 killed and 1000 wounded; while the Irish, in their disastrous flight, lost about 7000 men, besides the whole material of the army. This defeat rendered the adherents of James in Ireland incapable of further efforts, and was speedily followed by the complete submission of the country.

AUGIER, GUILLAUME VICTOR EMILE (1820-1889), French dramatist, was born at Valence, Drome, on the 17th of September 1820. He was the grandson of Pigault Lebrun, and belonged to the well-to-do _bourgeoisie_ in principles and in thought as well as by actual birth. He received a good education and studied for the bar. In 1844 he wrote a play in two acts and in verse, _La Cigue_, refused at the Theatre Francais, but produced with considerable success at the Odeon. This settled his career. Thenceforward, at fairly regular intervals, either alone or in collaboration with other writers--Jules Sandeau, Eugene-Marie Labiche, Ed. Foussier--he produced plays which were in their way eventful. _Le Fils de Giboyer_ (1862)--which was regarded as an attack on the clerical party in France, and was only brought out by the direct intervention of the emperor--caused some political excitement. His last comedy, _Les Fourchambault_, belongs to the year 1879. After that date he wrote no more, restrained by an honourable fear of producing inferior work. The Academy had long before, on the 31st of March 1857, elected him to be one of its members. He died in his house at Croissy on the 25th of October 1889. Such, in briefest outline, is the story of a life which Augier himself describes as "without incident"--a life in all senses honourable. Augier, with Dumas _fils_ and Sardou, may be said to have held the French stage during the Second Empire. The man respected himself and his art, and his art on its ethical side--for he did not disdain to be a teacher--has high qualities of rectitude and self-restraint. Uprightness of mind and of heart, generous honesty, as Jules Lemaitre well said, constituted the very soul of all his dramatic work. _L'Aventuriere_ (1848), the first of Augier's important works, already shows a deviation from romantic models; and in the _Mariage d'Olympe_ (1855) the courtesan is shown as she is, not glorified as in Dumas's _Dame aux Camelias_. In _Gabrielle_ (1849) the husband, not the lover, is the sympathetic, poetic character. In the _Lionnes pauvres_ (1858) the wife who sells her favours comes under the lash. Greed of gold, social demoralization, ultramontanism, lust of power, these are satirized in _Les Effrontes_ (1861), _Le Fils de Giboyer_ (1862), _Contagion_, first announced under the title of _Le Baron d'Estrigaud_ (1866), _Lions et renards_ (1869)--which, with _Le Gendre de M. Poirier_ (1854), written in collaboration with Jules Sandeau, reach the high-water mark of Augier's art; in _Philiberte_ (1853) he produced a graceful and delicate drawing-room comedy; and in _Jean de Thommeray_, acted in 1873 after the great reverses of 1870, the regenerating note of patriotism rings high and clear. His last two dramas, _Madame Caverlet_ (1876) and _Les Fourchambault_ (1879), are problem plays. But it would be unfair to suggest that Emile Augier was a preacher only. He was a moralist in the great sense, the sense in which the term can be applied to Moliere and the great dramatists--a moralist because of his large and sane outlook on life. Nor does the interest of his dramas depend on elaborate plot. It springs from character and its evolution. His men and women move as personality, that mysterious factor, dictates. They are real, several of them typical. Augier's first drama, _La Cigue_, belongs to a time (1844) when the romantic drama was on the wane; and his almost exclusively domestic range of subject scarcely lends itself to lyric outbursts of pure poetry. But his verse, if not that of a great poet, has excellent dramatic qualities, while the prose of his prose dramas is admirable for directness, alertness, sinew and a large and effective wit. Perhaps it wanted these qualities to enlist laughter on his side in such a war as he waged against false passion and false sentiment. (F. T. M.)

AUGITE, an important member of the pyroxene (q.v.) group of rock-forming minerals. The name (from [Greek: augae], lustre) has at various times been used in different senses; it is now applied to aluminous pyroxenes of the monoclinic series which are dark-greenish, brownish or black in colour. Like the other pyroxenes it is characterized crystallographically by its distinct cleavages parallel to the prism-faces (M), the angle between which is 87 deg. A typical crystal is represented in fig. 1, whilst fig. 2 shows a crystal twinned on the orthopinacoid (r'). Such crystals, of short prismatic habit and black in colour, are common as phenocrysts in many basalts, and are hence known as "basaltic augite"; when the containing rock weathers to a clayey material the augite is left as black isolated crystals, and such specimens, usually from Bohemia, are represented in all mineral collections. Though typical of basaltic rocks, augite is also an important constituent of many other kinds of igneous rocks, and a rock composed almost wholly of augite is known as augitite. It also occurs in metamorphic rocks; for example, in the crystalline limestones of the Fassathal in Tirol, where the variety known as fassaite is found as pistachio-green crystals resembling epidote in appearance.

[Illustration: FIG. 1.]

[Illustration: FIG. 2.]

Chemically, augite resembles diopside in consisting mainly of CaMgSi2O6, but it contains in addition alumina and ferric iron as (Mg, Fe") (Al, Fe"')2 SiO6; the acmite (NaFe"'Si2O6,) and jadeite (NaAlSi2O6) molecules are also sometimes present. Variations in the amount of iron in mixtures of these isomorphous molecules are accompanied by variations in the optical characters of the augite. (L. J. S.)

AUGMENT (Lat. _augere_, to increase), in Sanskrit and Greek grammar the vowel prefixed to indicate the past tenses of a verb; in Greek grammar it is called _syllabic_, when only the [epsilon] is prefixed; _temporal_, when it causes an initial vowel in the verb to become a diphthong or long vowel.

AUGMENTATION, or enlargement, a term in heraldry for an addition to a coat of arms; in music, for the imitation in longer notes of an original theme; in biology, an addition to the normal number of parts; in Scots law, an increase of a minister's stipend by an action called "Process of Augmentation." The "Court of Augmentation" in Henry VIII.'s time was established to try cases affecting the suppression of monasteries, and was dissolved in Mary's reign.

AUGSBURG, a city and episcopal see of Germany, in the kingdom of Bavaria, chief town of the district of Swabia. Pop. (1885) 65,905; (1900) 89,109; (1905) 93,882. It lies on a high plateau, 1500 ft. above the sea, between the rivers Wertach and Lech, which unite below the city, 39 m. W.N.W. from Munich, with which, as with Regensburg, Ingolstadt and Ulm, it is connected by main lines of railway. It consists of an upper and a lower town, the old Jakob suburb and various modern suburbs. Its fortifications were dismantled in 1703 and have since been converted into public promenades. Maximilian Street is remarkable for its breadth and architectural beauty. One of its most interesting edifices is the Fugger Haus, of which the entire front is painted in fresco. Among the public buildings of Augsburg most worthy of notice is the town-hall in Renaissance style, one of the finest in Germany, built by Elias Holl in 1616-1620. One of its rooms, called the "Golden Hall," from the profusion of its gilding, is 113 ft. long, 59 broad and 53 high. The palace of the bishops, where the memorable Confession of Faith was presented to Charles V., is now used for government offices. Among the seventeen Reman Catholic churches and chapels, the cathedral, a basilica with two Romanesque towers, dates in its oldest portions from the 10th century. The church of St Ulrich and St Afra, built 1474-1500, is a Late Gothic edifice, with a nave of magnificent proportions and a tower 300 ft. high. The church stands on the spot where the first Christians of the district suffered martyrdom, and where a chapel was erected in the 6th century over the grave of St Afra. There are also a Protestant church, St Anne's, a school of arts, a polytechnic institution, a picture gallery in the former monastery of St Catherine, a museum, observatory, botanical gardens, an exchange, gymnasium, deaf-mute institution, orphan asylum, several remarkable fountains dating from the 16th century, &c. Augsburg is particularly well provided with special and technical schools. The newer buildings, all in the modern west quarter of the city, include law courts, a theatre, and a municipal library with 200,000 volumes. The "Fuggerei," built in 1519 by the brothers Fugger, is a miniature town, with six streets or alleys, three gates and a church, and consists of a hundred and six small houses let to indigent Roman Catholic citizens at a nominal rent. The manufactures of Augsburg are of great importance. It is the chief seat of the textile industry in south Germany, and its cloth, cotton goods and linen manufactories employ about 10,000 hands. It is also noted for its bleach and dye works, its engine works, foundries, paper factories, and production of silk goods, watches, jewelry, mathematical instruments, leather, chemicals, &c. Augsburg is also the centre of the acetylene gas industry of Germany. Copper-engraving, for which it was formerly noted, is no longer carried on; but printing, lithography and publishing have acquired a considerable development, one of the best-known Continental newspapers being the _Allgemeine Zeitung_ or _Augsburg Gazette_. On the opposite side of the river, which is here crossed by a bridge, lies the township of Lechhausen.

Augsburg (the _Augusta Vindelicorum_ of the Romans) derives its name from the Roman emperor Augustus, who, on the conquest of Rhaetia by Drusus, established here a Roman colony about 14 B.C. In the 5th century it was sacked by the Huns, and afterwards came under the power of the Frankish kings. It was almost entirely destroyed in the war of Charlemagne against Tassilo III., duke of Bavaria; and after the dissolution and division of that empire, it fell into the hands of the dukes of Swabia. After this it rose rapidly into importance as a manufacturing and commercial town, becoming, after Nuremberg, the centre of the trade between Italy and the north of Europe; its merchant princes, the Fuggers and Welsers, rivalled the Medici of Florence; but the alterations produced in the currents of trade by the discoveries of the 15th and 16th centuries occasioned a great decline. In 1276 it was raised to the rank of a free imperial city, which it retained, with many changes in its internal constitution, till 1806, when it was annexed to the kingdom of Bavaria. Meanwhile, it was the scene of numerous events of historical importance. It was besieged and taken by Gustavus Adolphus in 1632, and in 1635 it surrendered to the imperial forces; in 1703 it was bombarded by the electoral prince of Bavaria, and forced to pay a contribution of 400,000 dollars; and in the war of 1803 it suffered severely. Of its conventions the most memorable are those which gave birth to the Augsburg confession (1530) and to the Augsburg alliance (1686).

See Wagenseil, _Geschichte der Stadt Augsburg_ (Augs., 1820-1822); Werner, _Geschichte der Stadt Augsburg_ (1899); Roth, _Augsburg's Reformationsgeschichte_ (1902).

AUGSBURG, CONFESSION OF, the most important Protestant statement of belief drawn up at the Reformation. In summoning a diet for April 1530, Charles V. offered a fair hearing to all religious parties in the Empire. Luther, Justus Jonas, Melanchthon and Johann Bugenhagen were appointed to draw up a statement of the Saxon position. These "Torgau Articles" (March 1530) tell merely why Saxony had abolished certain ecclesiastical abuses. Melanchthon, however, soon found that, owing to attacks by Johann Eck of Ingolstadt ("404 Articles"), Saxony must state its position in doctrinal matters as well. Taking the Articles of Marburg (see MARBURG, COLLOQUY OF) and of Schwabach as the point of departure, he repudiated all connexion with heretics condemned by the ancient church. On the 11th of May he sent the draft to Luther, who approved it, adding that he himself "could not tread so softly and gently." On the 23rd of June the Confession, originally intended as the statement of Electoral Saxony alone, was discussed and signed by a number of other Protestant princes and cities, and read before the diet on the 25th of June. Articles 1-21 attempt to show that the Evangelicals had deviated from current doctrine only in order to restore the pure and original teaching of the church. In spite of significant omissions (the sole authority of scripture; rejection of transubstantiation), the Confession contains nothing contradictory to Luther's position, and in its emphasis on justification by faith alone enunciates a cardinal concept of the Evangelical churches. Articles 22-28 describe and defend the reformation of various "abuses." On the 3rd of August, shorn of much of its original bitterness, the so-called _Confutatio pontificia_ was read; it well expresses the views approved in substance by the emperor and all the Catholic party. In answer, Melanchthon was ordered to prepare an Apology of the Confession, which the emperor refused to receive; so Melanchthon enlarged it and published the _editio princeps_ of both Confession and Apology in 1531.

As he felt free to make slight changes, the first edition does not represent the exact text of 1530; the edition of 1533 was further improved, while that of 1540, rearranged and in part rewritten, is known as the _Variata_. Dogmatic changes in this seem to have drawn forth no protest from Luther or Brenz, so Melanchthon made fresh alterations in 1542. Later, the _Variata_ of 1540 became the creed of the Melanchthonians and even of the Crypto-calvinists; so the framers of the Formula of Concord, promulgated in 1580, returned to the text handed in at the Diet. By mistake they printed from a poor copy and not from the original, from which their German text varies at over 450 places. Their Latin text, that of Melanchthon's _editio princeps_, is more nearly accurate. The _textus receptus_ is that of the Formula of Concord, the divergent Latin and German forms being equally binding.

Acceptance of the Confession and Apology was made a condition of membership in the Schmalkalden League. The Wittenberg Concord (1536) and the Articles of Schmalkalden (1537) reaffirmed them. The Confession was the ultimate source of much of the Thirty-nine Articles. The Religious Peace of Augsburg (1555) recognized no Protestants save adherents of the Confession; this was modified in 1648. To-day the _Invariata_ is of symbolical authority among Lutherans generally, while the _Variata_ is accepted by the Reformed churches of certain parts of Germany (see Lober, pp. 79-83.)

Editions of the received text: J.T. Muller, _Die symbolischen Bucher der evangelisch-lutherischen Kirche_ (10th ed., Gutersloh, 1907), with a valuable historical introduction by Th. Kolde; Theodor Kolde, _Die Augsburgische Konfession_ (Gotha, 1896), (contains also the Marburg, Schwabach and Torgau Articles, the _Confutatio_ and the _Variata_ of 1540). For translations of these, as well as of Zwingli's Reckoning of his Faith, and of the Tetrapolitan Confession, see H.E. Jacobs, _The Book of Concord_ (Philadelphia, 1882-83). The texts submitted to the emperor, lost before 1570, are reconstructed and compared with the _textus receptus_ by P. Tschackert, _Die unveranderte Augsburgische Konfession_ (Leipzig, 1901). For the genesis of the Confession, see Th. Kolde, _Die alteste Redaktion der Augsburger Konfession_ (Gutersloh, 1906), also Kolde's article, "Augsburger Bekenntnis," in Herzog-Hauck, _Realencyklopadie_ (3rd ed., vol. ii., Leipzig, 1897). The standard commentary is still G.L. Plitt, _Einleitung in die Augustana_ (Erlangen, 1867 ff.); compare also J. Ficker, _Die Konfutation des Augsburgischen Bekenntnisses in ihrer ersten Gestalt_ (Leipzig, 1891); also A. Petzold, _Die Konfutation des Vierstadtebekenntnisses_ (Leipzig, 1900). On its present use see G. Lober, _Die im evangelischen Deutschland geltenden Ordinationsverpflichtungen geschichtlich geordnet_ (Leipzig, 1905), 79 ff. (W. W. R.*)

AUGSBURG, WAR OF THE LEAGUE OF, the name applied to the European war of 1688-1697. The league of Augsburg was concluded on the 9th of July 1686 by the emperor, the elector of Brandenburg and other princes, against the French. Spain, Sweden, England and other non-German states joined the league, and formed the Grand Alliance by the treaty of Vienna (July 12, 1689). (See GRAND ALLIANCE, WAR OF THE.)

AUGURS, in ancient Rome, members of a religious college whose duty it was to observe and interpret the signs (auspices) of approval or disapproval sent by the gods in reference to any proposed undertaking. The _augures_ were originally called _auspices_, but, while _auspex_[1] fell into disuse and was replaced by _augur_, _auspicium_ was retained as the scientific term for the observation of signs.

The early history of the college is obscure. Its institution has been attributed to Romulus or Numa. It probably consisted originally of three members, of whom the king himself was one. This number was doubled by Tarquinius Priscus, but in 300 B.C. it was only four, two places, according to Livy (x. 6), being vacant. The Ogulnian law in the same year increased the number to nine, five plebeian being added to the four patrician members. In the time of Sulla the number was fifteen, which was increased to sixteen by Julius Caesar. This number continued in imperial times; the college itself was certainly in existence as late as the 4th century. The office of augur, which was bestowed only upon persons of distinguished merit and was much sought after by reason of its political importance, was held for life. Vacancies were originally filled by co-optation, but by the Domitian law (104) the selection was made, by seventeen out of the thirty-five tribes chosen by lot, from candidates previously nominated by the college. The insignia of office were the _lituus_, a staff free from knots and bent at the top, and the _trabea_, a kind of toga with bright scarlet stripes and a purple border. The science of augury was contained in various written works, which were consulted as occasion arose: such were the _libri augurum_, a manual of augural ritual, and the _commentarii augurum_, a collection of decrees or answers given by the college to the senate in certain definite cases.

The natural region to look to for signs of the will of Jupiter was the sky, where lightning and the flight of birds seemed directed by him as counsel to men. The latter, however, was the more difficult of interpretation, and upon it, therefore, mainly hinged the system of divination with which the augurs were occupied. It was the duty of the augur, before the auspices properly so called (those from the sky and from birds) were taken, to mark out with his staff the templum or consecrated space within which his observations were intended to be made. The method of procedure was as follows. At midnight, when the sky was clear and there was an absence of wind, the augur, in the presence of a magistrate, took up his position on a hill which afforded a wide view. After prayer and sacrifice, he marked out the templum both in the sky and on the ground and dedicated it. Within its limits he then pitched a tent, in which he sat down with covered head, asked the gods for a sign, and waited for an answer. As the augur looked south he had the east, the lucky quarter, on his left, and therefore signs on the left side were considered favourable, those on the right unfavourable. The practice was the reverse in Greece; the observers of signs looked towards the north, so that signs on the right were regarded as the favourable ones, and this is frequently adopted in the Roman poets. The augur afterwards announced the result of his observations in a set form of words, by which the magistrate was bound. Signs of the will of the gods were of two kinds, either in answer to a request (_auspicia impetrativa_), or incidental (_auspicia oblativa_). Of such signs there were five classes: (1) Signs in the sky (_caelestia auspicia_), consisting chiefly of thunder and lightning, but not excluding falling stars and other phenomena. Lightning from left to right was favourable, from right to left unfavourable; but on its mere appearance, in either direction, all business in the public assemblies was suspended for the day. Since the person charged to take the auspices for a certain day was constitutionally subject to no other authority who could test the truth or falsehood of his statement that he had observed lightning, this became a favourite device for putting off meetings of the public assembly. Restrictions were, however, imposed in later republican times. When a new consul, praetor or quaestor entered on his first day of office and prayed the gods for good omens, it was a matter of custom to report to him that lightning from the left had been seen. (2) Signs from birds (_signa ex avibus_), with reference to the direction of their flight, and also to their singing, or uttering other sounds. To the first class, called _alites_, belonged the eagle and the vulture; to the second, called _oscines_, the owl, the crow and the raven. The mere appearance of certain birds indicated good or ill luck, while others had a reference only to definite persons or events. In matters of ordinary life on which divine counsel was prayed for, it was usual to have recourse to this form of divination. For public affairs it was, by the time of Cicero, superseded by the fictitious observation of lightning. (3) Feeding of birds (_auspicia ex tripudiis_), which consisted in observing whether a bird--usually a fowl--on grain being thrown before it, let fall a particle from its mouth (_tripudium sollistimum_). If it did so, the will of the gods was in favour of the enterprise in question. The simplicity of this ceremony recommended it for very general use, particularly in the army when on service. The fowls were kept in cages by a servant, styled _pullarius_. In imperial times _decuriales pullarii_ are mentioned. (4) Signs from animals (_pedestria auspicia_, or _ex quadrupedibus_), i.e. observation of the course of, or sounds uttered by, quadrupeds and reptiles within a fixed space, corresponding to the observations of the flight of birds, but much less frequently employed. It had gone out of use by the time of Cicero. (5) Warnings (_signa ex diris_), consisting of all unusual phenomena, but chiefly such as boded ill. Being accidental in their occurrence, they belonged to the _auguria oblativa_, and their interpretation was not a matter for the augurs, unless occurring in the course of some public transaction, in which case they formed a divine veto against it. Otherwise, reference was made for an interpretation to the pontifices in olden times, afterwards frequently to the Sibylline books, or the Etruscan haruspices, when the incident was not already provided for by a rule, as, for example, that it was unlucky for a person leaving his house to meet a raven, that the sudden death of a person from epilepsy at a public meeting was a sign to break up the assembly.

Among the other means of discovering the will of the gods were the casting of lots, oracles of Apollo (in the hands of the college _sacris faciundis_), but chiefly the examination of the entrails of animals slain for sacrifice (see OMEN). Anything abnormal found there was brought under the notice of the augurs, but usually the Etruscan haruspices were employed for this. The persons entitled to ask for an expression of the divine will on a public affair were the magistrates. To the highest offices, including all persons of consular and praetorian rank, belonged the right of taking _auspicia maxima_; to the inferior offices of aedile and quaestor, the _auspicia minora_; the differences between these, however, must have been small. The subjects for which _auspicia publica_ were always taken were the election of magistrates, their entering on office, the holding of a public assembly to pass decrees, the setting out of an army for war. They could only be taken in Rome itself; and in case of a commander having to renew his _auspicia_, he must either return to Rome or select a spot in the foreign country to represent the hearth of that city. The time for observing auspices was, as a rule, between midnight and dawn of the day fixed for any proposed undertaking. In military affairs this course was not always possible, as in the case of taking auspices before crossing a river. The founding of colonies, the beginning of a battle, the calling together an army, the sittings of the senate, decisions of peace or war, were occasions, not always but frequently, for taking auspices. The place where the ceremony was performed was not fixed, but selected with a view to the matter in hand. A spot being selected, the official charged to make the observation pitched his tent there some days before. A matter postponed through adverse signs from the gods could on the following or some future day be again brought forward for the auspices. If an error (_vitium_) occurred in the auspices, the augurs could, of their own accord or at the request of the senate, inform themselves of the circumstances, and decree upon it. A consul could refuse to accept their decree while he remained in office, but on retiring he could be prosecuted. _Auspicia oblativa_ referred mostly to the comitia. A magistrate was not bound to take notice of signs reported merely by a private person, but he could not overlook such a report from a brother magistrate. For example, if a quaestor on his entry to office observed lightning and announced it to the consul, the latter must delay the public assembly for the day.

On the subject generally, see A. Bouche-Leclercq, _Histoire de la divination dans l'antiquite_ (1879), and his articles, with bibliography, in Daremberg and Saglio's _Dictionnaire des antiquites_, also articles "Augures," "Auspicium," by Wissowa in Pauly's _Realencyclopadie_ (II. pt. ii., 1896), and by L.C. Purser (and others) in Smith's _Dictionary of Greek and Roman Antiquities_ (3rd ed., 1890). (See also DIVINATION, OMEN, ASTROLOGY, &c.)

FOOTNOTE:

[1] There is no doubt that _auspex_ = _avi-spex_ ("observer of birds"), but the derivation of _augur_ is still unsettled. The following have been suggested: (1) _augur_ (or _augus_) is a substantive originally meaning "increase" (related to _augustus_ as _robur_ to _robustus_), then transferred to the priest as the giver of increase or blessing; (2) = _avi-gur_, the second part of the word pointing to (a) _garrire_, "chatter," or (b) _gerere_, the augur being conceived as "carrying" or guiding the flight of the birds; (3) from a lost verb _augo_ = "tell," "declare." It is now generally agreed that the science of augury is of Italian, not Etruscan, origin.

AUGUST (originally _Sextilis_), the sixth month in the pre-Julian Roman year, which received its present name from the emperor Augustus. The preceding month, _Quintilis_, had been called "July" after Julius Caesar, and the emperor chose August to be rechristened in his own honour because his greatest good fortune had then happened. In that month he had been admitted to the consulate, had thrice celebrated a triumph, had received the allegiance of the soldiers stationed on the Janiculum, had concluded the civil wars, and had subdued Egypt. As July contained thirty-one days, and August only thirty, it was thought necessary to add another day to the latter month, in order that the month of Augustus might not be in any respect inferior to that of Julius.

AUGUSTA, a city and the county-seat of Richmond county, Georgia, U.S.A., at the head of steamboat navigation on the Savannah river, 132 m. N.W. of Savannah by rail and 240 m. by river course. Pop. (1890) 33,300; (1900) 39,441, of whom 18,487 were negroes and only 995 were foreign-born; (1910 census) 41,040. Augusta is served by the Southern, the Augusta Southern (controlled by the Southern), the Atlantic Coast Line, the Charleston & Western Carolina (controlled by the Atlantic Coast Line), the Georgia and the Central of Georgia railways, by an electric line to Aiken, South Carolina, and by a line of steamers to Savannah. The city extends along the river bank for a distance of more than 3 m., and is connected by a bridge with Hamburg, and with North Augusta, South Carolina, two residential suburbs. Augusta is well known as a winter resort (mean winter temperature, 47 deg. F.), and there are many fine winter homes here of wealthy Northerners. There are good roads, stretching from Augusta for miles in almost every direction. In North Augusta there is a large hotel, and there is another in Summerville (pop. in 1910, 4361), 2-1/2 m. N.W., an attractive residential suburb and winter resort, in which there are a country club and a large United States arsenal, established in 1831. Broad Street is the principal thoroughfare of Augusta, and Greene Street, with a park in the centre and flanking rows of oaks and elms, is the finest residential street. Of historical interest is St Paul's church (Protestant Episcopal); the present building was erected in 1819 and is the third St Paul's church on the same site. The first church was "built by the gentlemen of Augusta" in 1750. In the crypt of the church General Leonidas Polk is buried; and in the churchyard are the graves of George Steptoe Washington, a nephew of George Washington, and of William Longstreet, the inventor. Among the city's principal buildings are the Federal building, the Richmond county court house, the Augusta orphan asylum, the city hospital, the Lamar hospital for negroes, and the buildings of Richmond Academy (incorporated in 1783), of the Academy of the Sacred Heart (for girls), of Paine's Institute (for negroes), of Houghton Institute, endowed in 1852 to be "free to all the children of Augusta," and of the medical school of the university of Georgia, founded in 1829, and a part of the university since 1873. A granite obelisk 50 ft. high was erected in 1861 as a memorial to the signers for Georgia of the Declaration of Independence; beneath it are buried Lyman Hall (1726-1790) and George Walton (1740-1804). There are two Italian marble monuments in honour of Confederate soldiers, and monuments to the Southern poets, Paul Hamilton Hayne and Richard Henry Wilde (1789-1847).

In commerce and manufacturing, Augusta ranks second among the cities of Georgia. As a centre of trade for the "Cotton Belt," it has a large wholesale and retail business; and it is an important cotton market. The principal manufacture is cotton goods; among the other products are lumber, flour, cotton waste, cotton-seed oil and cake, ice, silk, boilers and engines, and general merchandise staples. Water-power for factories is secured by a system of "water-power canals" from a large dam across the Savannah, built in 1847 and enlarged in 1871; the principal canal, owned by the city, is so valuable as nearly to pay the interest on the municipal debt. In 1905 the value of the city's total factory product was $8,829,305, of which $3,832,009, or 43.4%, was the value of the cotton goods. The principal newspaper is the _Augusta Chronicle_, founded in 1785.

Augusta was established in 1735-1736 by James Edward Oglethorpe, the founder of Georgia, and was named in honour of the princess of Wales. The Carolina colonists had a trading post in its vicinity before the settlement by Oglethorpe. The fort, built in 1736, was first named Fort Augusta, and in 1780, at the time of the British occupation, was enlarged and renamed Fort Cornwallis; its site is now marked by a Memorial Cross, erected by the Colonial Dames of Georgia in the churchyard of St Paul's. Tobacco was the principal agricultural product during the 18th century, and for its culture negro slaves were introduced from Carolina, before the restrictions of the Georgia Trustees on slavery were removed. During the colonial period several treaties with Indians were made at Augusta; by the most important, that of 1763, the Choctaws, Creeks, Chickasaws, Cherokees and Catawbas agreed (in a meeting with the governors of North and South Carolina, Virginia and Georgia) to the terms of the treaty of Paris. At the opening of the American War of Independence, the majority of the people of Augusta were Loyalists. The town was taken by the British under Lieut.-Col. Archibald Campbell (1739-1791) in January 1779, but was evacuated a month later; it was the seat of government of Georgia for almost the entire period from the capture of Savannah in December 1778 until May 1780, and was then abandoned by the Patriots and was occupied chiefly by Loyalists under Lieut.-Col. Thomas Brown. In September 1780 a force of less than 500 patriots under Col. Elijah Clarke marched against the town in three divisions, and while one division, attacking a neighbouring Indian camp, drew off most of the garrison, the other two divisions entered the town; but British reinforcements arrived before Brown could be dislodged from a building in which he had taken refuge, and Clarke was forced to withdraw. A stronger American force, under Lieut.-Col. Henry Lee, renewed the siege in May 1781 and gained possession on the 5th of June. From 1783 until 1795 Augusta was again the seat of the state government. It was the meeting-place of the Land Court which confiscated the property of the Loyalists of Georgia, and of the convention which ratified for Georgia the Constitution of the United States. In 1798 it was incorporated as a town, and in 1817 it was chartered as a city. Augusta was the home of the inventor, William Longstreet (1759-1814), who as early as 1788 received a patent from the state of Georgia for a steamboat, but met with no practical success until 1808; as early as 1801 he had made experiments in the application of steam to cotton gins and saw-mills at Augusta. Near Augusta, on the site now occupied by the Eli Whitney Country Club, Eli Whitney is said to have first set up and operated his cotton gin; he is commemorated by a mural tablet in the court house. The establishment of a steamboat line to Savannah in 1817 aided Augusta's rapid commercial development. There was a disastrous fire in 1829, an epidemic of yellow fever in 1839, and a flood in 1840, but the growth of the city was not seriously checked; the cotton receipts of 1846 were 212,019 bales, and in 1847 a cotton factory was built. During the Civil War Augusta was the seat of extensive military factories, the tall chimney of the Confederate powder mills still standing as a memorial. The economic development has, since the Civil War, been steady and continuous. An exposition was held in Augusta in 1888, and another in 1893.

AUGUSTA, the capital of Maine, U.S.A., and the county-seat of Kennebec county, on the Kennebec river[1] (at the head of navigation), 44 m. from its mouth, 62 m. by rail N.E. of Portland, and 74 m. S.W. of Bangor. Pop. (1890) 10,527; (1900) 11,683, of whom 2131 were foreign-born; (1910, census) 13,211. It is served by the Maine Central railway, by several electric lines, and by steamboat lines to Portland, Boston and several other ports. It is built on a series of terraces, mostly on the west bank of the river, which is spanned here by a bridge 1100 ft. long. The state house, built of granite quarried in the vicinity, occupies a commanding site along the south border of the city, and in it is the state library. The Lithgow library is a city public library. Near the state house is the former residence of James G. Blaine. On the other side of the river, nearly opposite, is the Maine insane hospital. Among other prominent buildings are the court house, the post office and the city hall. In one of the parks is a soldiers' and sailors' monument. By means of a dam across the river, 17 ft. high and nearly 600 ft. long, good water-power is provided, and the city manufactures cotton goods, boots and shoes, paper, pulp and lumber. A leading industry is the printing and publishing of newspapers and periodicals, several of the periodicals published here having an enormous circulation. The total value of the factory products in 1905 was $3,886,833. Augusta occupies the site of the Indian village, Koussinoc, at which the Plymouth Colony established a trading post about 1628. In 1661 Plymouth sold its interests, and soon afterward the four purchasers abandoned the post. In 1754, however, their heirs brought about the erection here of Fort Western, the main building of which is still standing at the east end of the bridge, opposite the city hall. Augusta was originally a part of the township of Hallowell (incorporated in 1771); in 1797 the north part of Hallowell was incorporated as a separate town and named Harrington; and later in the same year the name was changed to Augusta. It became the county-seat in 1799; was chosen by the Maine legislature as the capital of the state in 1827, but was not occupied as such until the completion of the state house in 1831; and was chartered as a city in 1849.

FOOTNOTE:

[1] The Kennebec was first explored to this point in 1607.

AUGUSTA, a seaport of the province of Syracuse, Sicily, 19 m. N. of it by rail. Pop. (1901) 16,402. It occupies a part of the former peninsula of Xiphonia, now a small island, connected with the mainland by a bridge. It was founded by the emperor Frederick II. in 1232, and almost entirely destroyed by an earthquake in 1693, after which it was rebuilt. The castle is now a large prison. The fortified port, though unfrequented except as a naval harbour of refuge, is a very fine one. There are considerable saltworks at Augusta. To the south, on the left bank of the Molinello. 1-1/2 m. from its mouth, Sicel tombs and Christian catacombs, and farther up the river a cave village of the early middle ages, have been explored (_Notizie degli Scavi_, 1902, 411, 631; _Romische Quartalschrift_, 1902, 205). Whether there was ever a town bearing the name Xiphonia is doubted by E.A. Freeman (_Hist. of Sic._ i. 583); cf., however, E. Pais, _Atakta_ (Pisa, 1891), 55, who attributes its foundation, under the name of Tauromenion (which it soon lost), to the Zancleans of Hybla (afterwards Megara Hyblaea). (T. As.)

AUGUSTA BAGIENNORUM, the chief town of the Ligurian tribe of the Bagienni, probably identical with the modern Bene Vagienna, on the upper course of the Tanaro, about 35 m. due south of Turin. The town retained its position as a tribal centre in the reorganization of Augustus, whose name it bears, and was erected on a systematic plan. Considerable remains of public buildings, constructed in concrete faced with small stones with bands of brick at intervals, an amphitheatre with a major axis of 390 ft. and a minor axis of 305 ft., a theatre with a stage 133 ft. in length, and near it the foundations of what was probably a basilica, an open space (no doubt the forum), an aqueduct, baths, &c., have been discovered by recent excavations, and also one of the city gates, flanked by two towers 22 ft. sq.

See G. Assandria and G. Vacchetta in _Notizie degli Scavi_ (1894), 155; (1896), 215; (1897), 441; (1898), 299; (1900), 389; (1901), 413. (T. As.)

AUGUSTAN HISTORY, the name given to a collection of the biographies of the Roman emperors from Hadrian to Carinus (A.D. 117-284). The work professes to have been written during the reigns of Diocletian and Constantine, and is to be regarded as the composition of six authors,--Aelius Spartianus, Julius Capitolinus, Aelius Lampridius, Vulcacius Gallicanus, Trebellius Pollio and Flavius Vopiscus--known as Scriptores Historiae Augustae, writers of Augustan history. It is generally agreed, however, that there is a large number of interpolations in the work, which are referred to the reign of Theodosius; and that the documents inserted in the lives are almost all forgeries. The more advanced school of critics holds that the names of the supposed authors are purely fictitious, as those of some of the authorities which they profess to quote certainly are. The lives, which (with few exceptions) are arranged in chronological order, are distributed as follows:--To Spartianus: the biographies of Hadrian, Aelius Verus, Didius Julianus, Septimius Severus, Pescennius Niger, Caracallus, Geta (?); to Vulcacius Gallicanus: Avidius Cassius; to Capitolinus: Antoninus Pius, Marcus Aurelius Antoninus, Verus, Pertinax, Clodius Albinus, the two Maximins, the three Gordians, Maximus and Balbinus, Opilius Macrinus (?); to Lampridius: Commodus, Diadumenus, Elagabalus, Alexander Severus; to Pollio: the two Valerians, the Gallieni, the so-called Thirty Tyrants or Usurpers, Claudius (his lives of Philip, Decius, and Gallus being lost); to Vopiscus: Aurelian, Tacitus, Florian, Probus, the four tyrants (Firmus, Saturninus, Proculus, Bonosus), Carus, Numerian, Carinus.

The importance of the Augustan history as a repertory of information is very considerable, but its literary pretensions are of the humblest order. The writers' standard was confessedly low. "My purpose," says Vopiscus, "has been to provide materials for persons more eloquent than I." Considering the perverted taste of the age, it is perhaps fortunate that the task fell into the hands of no showy declaimer who measured his success by his skill in making surface do duty for substance, but of homely, matter-of-fact scribes, whose sole concern was to record what they knew. Their narrative is unmethodical and inartificial; their style is tame and plebeian; their conception of biography is that of a collection of anecdotes; they have no notion of arrangement, no measure of proportion, and no criterion of discrimination between the important and the trivial; they are equally destitute of critical and of historical insight, unable to sift the authorities on which they rely, and unsuspicious of the stupendous social revolution comprised within the period which they undertake to describe. Their value, consequently, depends very much on that of the sources to which they happen to have recourse for any given period of history, and on the fidelity of their adherence to these when valuable. Marius Maximus and Aelius Junius Cordus, to whose qualifications they themselves bear no favourable testimony, were their chief authorities for the earlier lives of the series. Marius Maximus, who lived about 165-230, wrote biographies of the emperors, in continuation of those of Suetonius, from Nerva to Elagabalus; Junius Cordus dealt with the less-known emperors, perhaps down to Maximus and Balbinus. The earlier lives, however, contain a substratum of authentic historical fact, which recent critics have supposed to be derived from a lost work by a contemporary writer, described by one of these scholars as "the last great Roman historian." For the later lives the Scriptores were obliged to resort more largely to public records, and thus preserved matter of the highest importance, rescuing from oblivion many imperial rescripts and senatorial decrees, reports of official proceedings and speeches on public occasions, and a number of interesting and characteristic letters from various emperors. Their incidental allusions sometimes cast vivid though undesigned light on the circumstances of the age, and they have made large contributions to our knowledge of imperial jurisprudence in particular. Even their trivialities have their use; their endless anecdotes respecting the personal habits of the subjects of their biographies, if valueless to the historian, are most acceptable to the archaeologist, and not unimportant to the economist and moralist. Their errors and deficiencies may in part be ascribed to the contemporary neglect of history as a branch of instruction. Education was in the hands of rhetoricians and grammarians; historians were read for their style, not for their matter, and since the days of Tacitus, none had arisen worth a schoolmaster's notice. We thus find Vopiscus acknowledging that when he began to write the life of Aurelian, he was entirely misinformed respecting the latter's competitor Firmus, and implying that he would not have ventured on Aurelian himself if he had not had access to the MS. of the emperor's own diary in the Ulpian library. The writers' historical estimates are superficial and conventional, but report the verdict of public opinion with substantial accuracy. The only imputation on the integrity of any of them lies against Trebellius Pollio, who, addressing his work to a descendant of Claudius, the successor and probably the assassin of Gallienus, has dwelt upon the latter versatile sovereign's carelessness and extravagance without acknowledgment of the elastic though fitful energy he so frequently displayed in defence of the empire. The caution of Vopiscus's references to Diocletian cannot be made a reproach to him.

No biographical particulars are recorded respecting any of these writers. From their acquaintance with Latin and Greek literature they must have been men of letters by profession, and very probably secretaries or librarians to persons of distinction. There seems no reason to accept Gibbon's contemptuous estimate of their social position. They appear particularly versed in law. Spartianus's reference to himself as "Diocletian's own" seems to indicate that he was a domestic in the imperial household. They address their patrons with deference, acknowledging their own deficiencies, and seem painfully conscious of the profession of literature having fallen upon evil days.

Editio princeps (Milan, 1475); Casaubon (1603) showed great critical ability in his notes, but for want of a good MS. left the restoration of the text to Salmasius (1620), whose notes are a most remarkable monument of erudition, combined with acuteness in verbal criticism and general vigour of intellect. Of recent years considerable attention has been devoted by German scholars to the _History_, especially by Peter, whose edition of the text in the Teubner series (2nd ed., 1884) contains (praef. xxxv.-xxxvii.) a bibliography of works on the subject preceding the publication of his own special treatise. The edition by Jordan-Eyssenhardt (1863) should also be mentioned. Amongst the most recent treatises on the subject are: A. Gemoll, _Die Scriptores Historiae Augustae_ (1886); H. Peter, _Die Scriptores Historiae Augustae_ (1892); G. Tropea, _Studi sugli Scriptores Historiae Augustae_ (1899-1903); J.M. Heer, _Der historische Wert der Vita Commodi in der Sammlung der Scriptores Historiae Augustae_ (1901); C. Lecrivain, _Etudes sur l'histoire Auguste_ (1904); E. Kornemann, _Kaiser Hadrian und der letzte grosse Historiker von Rom_ (1905), according to whom "the last great historian of Rome" is Lollius Urbicus; O. Schulz, _Das Kaiserhaus der Antonine und der letzte Historiker Roms_ (1907). On their style, see C. Paucker, _De Latinitate Scriptorum Historiae Augustae_ (1870); special lexicon by C. Lessing (1901-1906). An English translation is included in _The Lives of the Roman Emperors_, by John Bernard (1698). See further ROME: _History_ (anc. _ad fin._), section "Authorities"; M. Schanz, _Geschichte der romischen Litteratur_, iii. p. 69 (for Marius Maximus and Junius Cordus), iv. p. 47; Teuffel-Schwabe, _Hist. of Roman Literature_ (Eng. tr.), S 392; H. Peter, bibliography from 1893 to 1905 in Bursian's _Jahresbericht_, cxxix. (1907).

AUGUSTA PRAETORIA SALASSORUM (mod. _Aosta_, q.v.), an ancient town of Italy in the district of the Salassi, founded by Augustus about 24 B.C. on the site of the camp of Varro Murena, who subdued this tribe in 25 B.C., and settled with 3000 praetorians. Pliny calls it the last town of Italy on the north-west, and its position at the confluence of two rivers, at the end of the Great and Little St Bernard, gave it considerable military importance, which is vouched for by considerable remains of Roman buildings. The ancient town walls, enclosing a rectangle 793 by 624 yds., are still preserved almost in their entire extent. The walls are 21 ft. high. They are built of concrete faced with small blocks of stone, and at the bottom are nearly 9 ft. thick, and at the top 6 ft. There are towers at the angles of the _enceinte_, and others at intervals, and two at each of the four gates, making a total of twenty towers altogether. They are roughly 32 ft. square, and project 14 ft. from the wall. The Torre del Pailleron on the south and the Torre del Leproso in the west are especially well preserved. The east and south gates exist (the latter, a double gate with three arches flanked by two towers, is the Porta Praetoria, and is especially fine), while the rectangular arrangement of the streets perpetuates the Roman plan, dividing the town into 16 blocks (_insulae_). The main road, 32 ft. wide, divides the city into two equal halves, running from east to west, an arrangement which makes it clear that the guarding of the road was the main _raison d'etre_ of the city. Some arcades of the amphitheatre (the diameters of which are 282 ft. and 239 ft.), and the south wall of the theatre are also preserved, the latter to a height of over 70 ft., and a market-place some 300 ft. square, surrounded by storehouses on three sides with a temple in the centre, and two on the open (south) side, and the _thermae_, have been discovered. Outside the town is a handsome triumphal arch in honour of Augustus. About 5 m. to the west is a single-arched Roman bridge, the Pondel, which has a closed passage lighted by windows for foot passengers in winter, and above it an open footpath, both being about 3-1/2 ft. in width. There are considerable remains of the ancient road from Eporedia (mod. _Ivrea_) to Augusta Praetoria, up the Valle d' Aosta, which the modern railway follows, notably the Pont St Martin, with a single arch with a span of 116 ft. and a roadway 15 ft. wide, the cutting of Donnaz, and the Roman bridges of Chatillon (Pont St Vincent) and Aosta (Pont de Pierre), &c.

See C. Promis, _Le antichita di Aosta_ (Turin, 1862); E. Berard in _Atti della Societa di Archeologia di Torino_, iii. 119 seq.; _Notizie degli Scavi_, passim; A. d'Andrade, _Relazione dell' Ufficio Regionale per la consenazione dei Monumenti del Piemonte e della Liguria_ (Turin, 1899), 46 seq. (T. As.)

AUGUSTI, JOHANN CHRISTIAN WILHELM (1772-1841), German theologian, born at Eschenberga, near Gotha, was of Jewish descent, his grandfather having been a converted rabbi. He was educated at the gymnasium at Gotha and the university of Jena. At Jena he studied oriental languages, of which he became professor there in 1803. Subsequently he became ordinary professor of theology (1812), and for a time rector, at Breslau. In 1819 he was transferred to the university of Bonn, where he was made professor primarius. In 1828 he was appointed chief member of the consistorial council at Coblenz. Here he was afterwards made director of the consistory. He died at Coblenz in 1841. Augusti had little sympathy with the modern philosophical interpretations of dogma, and although he took up a position of free criticism with regard to the Biblical narratives, he held fast to the traditional faith. His works on theology (_Dogmengeschichte_, 1805; 4th ed., 1835) are simple statements of fact; they do not attempt a speculative treatment of their subjects. In 1809 he published in conjunction with W.M.L. de Wette a new translation of the Old Testament. Mention should also be made of his _Grundriss einer historischkritischen Einleitung ins Alte Testament_ (1806), his _Exegetisches Handbuch des Alten Testaments_ (1797-1800), and his edition of _Die Apokryphen des A. T._ (1804). In addition to these, his most important writings are the _Denkwurdigkeiten aus der Christlichen Archaologie_, 12 vols. (1817-1831), a partially digested mass of materials, and the _Handbuch der Christ. Archaologie_, 3 vols. (1836-1837), which gives the substance of the larger work in a more compact and systematic form.

AUGUSTINE, SAINT (354-430), one of the four great fathers of the Latin Church. Augustinus--the _praenomen_ Aurelius is used indeed by his disciples Orosius and Prosper, and is found in the oldest Augustine MSS., but is not used by himself, nor in the letters addressed to him--was born at Tagaste, a town of Numidia, now Suk Ahras in Constantine, on the 13th of November 354. His father, Patricius, was a burgess of Tagaste and still a pagan at the time of his son's birth. His mother, Monica, was not only a Christian, but a woman of the most tender and devoted piety, whose beautiful faith and enthusiasm and patient prayer for both her husband and son (at length crowned with success in both cases) have made her a type of womanly saintliness for all ages. She early instructed her son in the faith and love of Jesus Christ, and for a time he seems to have been impressed by her teaching. Falling ill, he wished to be baptized; but when the danger was past, the rite was deferred and, in spite of his mother's admonitions and prayers, Augustine grew up without any profession of Christian piety or any devotion to Christian principles.

Inheriting from his father a passionate nature, he formed while still a mere youth an irregular union with a girl, by whom he became the father of a son, whom in a fit of pious emotion he named Adeodatus ("by God given"), and to whom he was passionately attached. In his _Confessions_ he afterwards described this period of his life in the blackest colours; for in the light of his conversion he saw behind him only shadows. Yet, whatever his youthful aberrations, Augustine was from the first an earnest student. His father, noticing his early promise, destined him for the brilliant and lucrative career of a rhetorician, for which he spared no expense in training him. Augustine studied at his native town and afterwards at Madaura and Carthage, especially devoting himself to the works of the Latin poets, many traces of his love for which are to be found in his writings. His acquaintance with Greek literature was much more limited, and, indeed, it has been doubted, though without sufficient reason, whether he could use the Greek scriptures in the original. Cicero's _Hortensius_, which he read in his nineteenth year, first awakened in his mind the spirit of speculation and the impulse towards the knowledge of the truth. But he passed from one phase of thought to another, unable to find satisfaction in any. Manichaeism, that mixed product of Zoroastrian and Christian-gnostic elements, first enthralled him. He became a fervent member of the sect, and was admitted into the class of _auditors_ or "hearers." Manichaeism seemed to him to solve the mysteries of the world, and of his own experiences by which he was perplexed. His insatiable imagination drew congenial food from the fanciful religious world of the Manichaeans, decked out as this was with the luxuriant wealth of Oriental myth. His strongly developed sense of a need of salvation sought satisfaction in the contest of the two principles of Good and Evil, and found peace, at least for the moment, in the conviction that the portions of light present in him would be freed from the darkness in which they were immersed. The ideal of chastity and self-restraint, which promised a foretaste of union with God, amazed him, bound as he was in the fetters of sensuality and for ever shaking at these fetters. But while his moral force was not sufficient for the attainment of this ideal, gradually everything else which Manichaeism seemed to offer him dissolved before his criticism. Increasingly occupied with the exact sciences, he learnt the incompatibility of the Manichaean astrology with the facts. More and more absorbed in the problems of psychology, he realized the insufficiency of dualism, which did not solve the ultimate questions but merely set them back. The Manichaean propaganda seemed to him invertebrate and lacking in force, and a discussion which he had with Faustus, a distinguished Manichaean bishop and controversialist, left him greatly disappointed.

Meanwhile nine years had passed. Augustine, after finishing his studies, had returned to Tagaste, where he became a teacher of grammar. He must have been an excellent master, who knew how to influence the whole personality of his pupils. It was then that Alypius, who in the later stages of Augustine's life proved a true friend and companion, attached himself to him. He remained in his native town little more than a year, during which time he lived with his mother, who was comforted by the bishop for the estrangement of her son from the Catholic faith ("a son of so many tears cannot be lost": _Confess._ III. xii. S 21), comforted also, and above all, by the famous vision, which Augustine thus describes: "She saw herself standing on a certain wooden rule, and a shining youth coming towards her, cheerful and smiling upon her the while she grieved, and was consumed with grief: and when he had inquired of her the causes of her grief and daily tears (for the sake, as is their wont, of teaching, not of learning) and she had made answer that she was bewailing my perdition, he bade her be at ease, and advised her to look and observe, 'That where she was, there was I also.' And when she looked there, she saw me standing by her on the same rule" (_Confess._ III. xi.). Augustine now returned for a second time to Carthage, where he devoted himself zealously to work. Thence, probably in the spring of 383, he migrated to Rome. His Manichaean friends urged him to take this step, which was rendered easier by the licentious lives of the students at Carthage. His stay at Rome may have lasted about a year, no agreeable time for Augustine, since his patrons and friends belonged to just those Manichaean circles with which he had in the meantime entirely lost all intellectual touch. He, therefore, accepted an invitation from Milan, where the people were in search of a teacher of rhetoric.

At Milan the conflict within his mind in search of truth still continued. It was now that he separated himself openly from the Manichaean sect. As a thinker he came entirely under the influence of the New Academy; he professed the Sceptic philosophy, without being able to find in it the final conclusion of wisdom. He was, however, not far from the decision. Two things determined his further development. He became acquainted with the Neo-Platonic philosophy; its monism replaced the dualism, its intellectualized world of ideas the materialism of Manichaeism. Here he found the admonition to seek for truth outside the material world, and from created things he learnt to recognize the invisible God; he attained the certainty that this God is, and is eternal, always the same, subject to change neither in his parts nor in his motions. And while thus Augustine's metaphysical convictions were being slowly remodelled, he met, in Ambrose, bishop of Milan, a man in whom complete worldly culture and the nobility of a ripe Christian personality were wonderfully united. He heard him preach; but at first it was the orator and not the contents of the sermons that enchained him. He sought an opportunity of conversation with him, but this was not easily found. Ambrose had no leisure for philosophic discussion. He was accessible to all who sought him, but never for a moment free from study or the cares of duty. Augustine, as he himself tells us, used to enter without being announced, as all persons might; but after staying for a while, afraid of interrupting him, he would depart again. He continued, however, to hear Ambrose preach, and gradually the gospel of divine truth and grace was received into his heart. He was busy with his friend Alypius in studying the Pauline epistles; certain words were driven home with irresistible force to his conscience. His struggle of mind became more and more intolerable, the thought of divine purity fighting in his heart with the love of the world and the flesh. That sensuality was his worst enemy he had long known. The mother of his child had accompanied him to Milan. When he became betrothed he dismissed her; but neither the pain of this parting nor consideration for his not yet marriageable bride prevented him from forming a fresh connexion of the same kind. Meanwhile, the determination to renounce the old life with its pleasures of sense, was ever being forced upon him with more and more distinctness. He then received a visit from a Christian compatriot named Pontitian, who told him about St Anthony and the monachism in Egypt, and also of a monastery near Milan. He was shaken to the depths when he learnt from Pontitian that two young officials, like himself betrothed, had suddenly formed a determination to turn their backs upon the life of the world. He could no longer bear to be inside the house; in terrible excitement he rushed into the garden; and now followed that scene which he himself in the _Confessions_ has described to us with such graphic realism. He flung himself under a fig tree, burst into a passion of weeping, and poured out his heart to God. Suddenly he seemed to hear a voice bidding him consult the divine oracle: "Take up and read, take up and read." He left off weeping, rose up, sought the volume where Alypius was sitting, and opening it read in silence the following passage from the Epistle to the Romans (xiii. 13, 14): "Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfil the lusts thereof." He adds: "I had neither desire nor need to read further. As I finished the sentence, as though the light of peace had been poured into the heart, all the shadows of doubt dispersed. Thus hast Thou converted me to Thee, so as no longer to seek either for wife or other hope of the world, standing fast in that rule of faith in which Thou so many years before hadst revealed me to my mother" (_in qua me ante lot annos ei revelaveras: Confess_. VIII. xii. S 30).[1]

The conversion of Augustine, as we have been accustomed to call this event, took place in the late summer of 386, a few weeks before the beginning of the vacation. The determination to give up his post was rendered easier by a chest-trouble which was not without danger, and which for months made him incapable of work. He withdrew with several companions to the country estate of Cassisiacum near Milan, which had been lent him by a friend, and announced himself to the bishop as a candidate for baptism. His religious opinions were still to some extent unformed, and even his habits by no means altogether such as his great change demanded. He mentions, for example, that during this time he broke himself of a habit of profane swearing, and in other ways sought to discipline his character and conduct for the reception of the sacred rite. He received baptism the Easter following, in his thirty-third year, and along with him his son Adeodatus and his friend Alypius were admitted to the Church. Monica, his mother, had rejoined him, and at length rejoiced in the fulfilment of her prayers. She died at Ostia, just as they were about to embark for Africa, her last hours being gladdened by his Christian sympathy. In the account of the conversation which he had with his mother before her end, in the narrative of her death and burial (_Confess_. IX. x.-xi., SS 23-28), Augustine's literary power is displayed at its highest.

The plan of returning home, remained for the present unaccomplished. Augustine stayed for a year in Rome, occupied in literary work,

## particularly in controversy with Manichaeism. It was not until the

autumn of 388 that he returned to Tagaste, probably still accompanied by his son, who, however, must have died shortly afterwards. With some friends, who joined him in devotion, he formed a small religious community, which looked to him as its head. Their mode of life was not formally monastic according to any special rule, but the experience of this time of seclusion was, no doubt, the basis of that monastic system which Augustine afterwards sketched and which derived its name from him (see AUGUSTINIANS). As may be imagined, the fame of such a convert in such a position soon spread, and invitations to a more active ecclesiastical life came to him from many quarters. He shrank from the responsibility, but his destiny was not to be avoided. After two and a half years spent in retirement he went to Hippo, to see a Christian friend, who desired to converse with him as to his design of quitting the world and devoting himself to a religious life. The Christian community there being in want of a presbyter and Augustine being present at the meeting, the people unanimously chose him and he was ordained to the presbyterate. A few years afterwards, 395 or 396, he was made coadjutor to the bishop, and finally became bishop of the see.

Henceforth Augustine's life is filled up with his ecclesiastical labours, and is more marked by the series of his numerous writings and the great controversies in which they engaged him than by anything else. His life was spent in a perpetual strife. During the first half this had been against himself; but even when others stepped into his place, it always seems as though a part of Augustine himself were incarnate in them. Augustine had early distinguished himself as an author. He had written several philosophical treatises, and, as teacher of rhetoric at Carthage, he had composed a work _De pulchro et apto_, which is no longer extant. Whenat Cassisiacum he had combated the scepticism of the New Academy (_Contra Academicos_), had treated of the "blessed life" (_De Vita beata_), of the significance of evil in the order of the world (_De ordine_), of the means for the elucidation of spiritual truths (_Soliloquia_). Shortly before the time of his baptism, he was occupied with the question of the immortality of the soul (_De immortalitate animae_), and in Rome and at Tagaste he was still engaged with philosophical problems, as is evidenced by the writings _De quantitate animae_ and _De magistro_. In all these treatises is apparent the influence of the Neo-Platonic method of thought, which for him, as for so many others, had become the bridge to the Christian. While still in Rome, he began to come to a reckoning with the Manichaeans, and wrote two books on the morals of the Catholic Church and of the Manichaeans (_De moribus ecclesiae Catholicae et de moribus Manichaeorum libri duo_). For many years he pursued this controversy in a long series of writings, of which the most conspicuous is the elaborate reply to his old associate and disputant, Faustus of Mileve (_Contra Faustum Manichaeum_, A.D. 400). It was natural that the Manichaean heresy, which had so long enslaved his own mind, should have first exercised Augustine's great powers as a theological thinker and controversialist. He was able from his own experience to give force to his arguments for the unity of creation and of the spiritual life, and to strengthen the mind of the Christian Church in its last struggle with that dualistic spirit which had animated and moulded in succession so many forms of thought at variance with Christianity.

But the time was one of almost universal ecclesiastical and intellectual excitement; and so powerful a mental activity as his was naturally drawn forth in all directions. Following his writings against the Manichaeans came those against the Donatists. The controversy was one which strongly interested him, involving as it did the whole question of the constitution of the Church and the idea of catholic order, to which the circumstances of the age gave special prominence. The Donatist controversy sprang out of the Diocletian persecution in the beginning of the century. A party in the Church of Carthage, fired with fanatic zeal on behalf of those who had courted martyrdom by resistance to the imperial mandates, resented deeply the appointment of a bishop of moderate opinions, whose consecration had been performed, they alleged, by a _traditor_, viz. a bishop who had "delivered" the holy scriptures to the magistrates. They set up, in consequence, a bishop of their own, of the name of Majorinus, succeeded in 315 by Donatus. The party made great pretensions to purity of discipline, and rapidly rose in popular favour, notwithstanding a decision given against them both by the bishop of Rome and by the emperor Cons tan tine. Augustine was strongly moved by the lawlessness of the party and launched forth a series of writings against them, the most important of which survive. Amongst these are "Seven Books on Baptism" (_De baptismo contra Donatistas_, c. A.D. 400) and a lengthy answer, in three books, to Petilian, bishop of Cirta, who was the most eminent theologian amongst the Donatist divines. At a later period, about 417, Augustine wrote a treatise concerning the correction of the Donatists (_De correctione Donatistarum_) "for the sake of those," he says in his _Retractations_, "who were not willing that the Donatists should be subjected to the correction of the imperial laws." In these writings, while vigorously maintaining the validity of the Church as it then stood in the Roman world, and the necessity for moderation in the exercise of church discipline, Augustine yet gave currency, in his zeal against the Donatists, to certain maxims as to the duty of the civil power to control schism, which were of evil omen, and have been productive of much disaster in the history of Christianity.

The third controversy in which Augustine engaged was the most important, and the most intimately associated with his distinctive greatness as a theologian. As may be supposed, owing to the conflicts through which he had passed, the bishop of Hippo was intensely interested in what may be called the anthropological aspect of the great Christian idea of redemption. He had himself been brought out of darkness into "marvellous light," only by entering into the depths of his own soul, and finding, after many struggles, that there was no power but divine grace, as revealed in the life and death of the Son of God, which could bring rest to human weariness, or pardon and peace for human guilt. He had found human nature in his own case too weak and sinful to find any good for itself. In God alone he had found good. This deep sense of human sinfulness coloured all his theology, and gave to it at once its depth--its profound and sympathetic adaptation to all who feel the reality of sin--and that tinge of darkness and exaggeration which has as surely repelled others. When the expression "Augustinism" is used, it points especially to those opinions of the great teacher which were evoked in the Pelagian controversy, to which he devoted the most mature and powerful period of his life. His opponents in this controversy were Pelagius, from whom it derives its name, and Coelestius and Julianus, pupils of the former. Nothing is certainly known as to the home of Pelagius. Augustine calls him Brito, and so do Marius Mercator and Orosius. Jerome points to his Scottish descent, in such terms, however, as to leave it uncertain whether he was a native of Scotland or of Ireland. He was a man of blameless character, devoted to the reformation of society, full of that confidence in the natural impulses of humanity which often accompanies philanthropic enthusiasm. About the year 400 he came, no longer a young man, to Rome, where he lived for more than a decade, and soon made himself conspicuous by his activity and by his opinions. His pupil Coelestius, a lawyer of unknown origin, developed the views of his master with a more outspoken logic, and, while travelling with Pelagius in Africa, in the year 411, was at length arraigned before the bishop of Carthage for the following, amongst other heretical opinions:--(1) that Adam's sin was purely personal, and affected none but himself; (2) that each man, consequently, is born with powers as incorrupt as those of Adam, and only falls into sin under the force of temptation and evil example; (3) that children who die in infancy, being untainted by sin, are saved without baptism. Views such as these were obviously in conflict with the whole course of Augustine's experience, as well as with his interpretation of the catholic doctrine of the Church. And when his attention was drawn to them by the trial and excommunication of Coelestius, he undertook their refutation, first of all in three books on the punishment and forgiveness of sins and the baptism of infants (_De peccatorum meritis et remissione et de baptismo parvulorum_), addressed to his friend Marcellinus, in which he vindicated the necessity of baptism of infants because of original sin and the grace of God by which we are justified (_Retract._ ii. 23). This was in 412. In the same year he addressed a further treatise to the same Marcellinus on _The Spirit and the Letter_ (_De spiritu et littera_). Three years later he composed the treatises on _Nature and Grace_ (_De natura et gratia_) and the relation of the human to the divine righteousness (_De perfectione iustitiae hominis_). The controversy was continued during many years in no fewer than fifteen treatises. Upon no subject did Augustine bestow more of his intellectual strength, and in relation to no other have his views so deeply and permanently affected the course of Christian thought. Even those who most usually agree with his theological standpoint will hardly deny that, while he did much in these writings to vindicate divine truth and to expound the true relations of the divine and human, he also, here as elsewhere, was hurried into extreme expressions as to the absoluteness of divine grace and the extent of human corruption. Like his great disciple in a later age--Luther--Augustine was prone to emphasize the side of truth which he had most realized in his own experience, and, in contradistinction to the Pelagian exaltation of human nature, to depreciate its capabilities beyond measure.

In addition to these controversial writings, which mark the great epochs of Augustine's life and ecclesiastical activity after his settlement as a bishop at Hippo, he was the author of other works, some of them better known and even more important. His great work, the most elaborate, and in some respects the most significant, that came from his pen, is _The City of God_ (_De civitate Dei_). It is designed as a great apologetic treatise in vindication of Christianity and the Christian Church,--the latter conceived as rising in the form of a new civic order on the crumbling ruins of the Roman empire,--but it is also, perhaps, the earliest contribution to the philosophy of history, as it is a repertory throughout of his cherished theological opinions. This work and his _Confessions_ are, probably, those by which he is best known, the one as the highest expression of his thought, and the other as the best monument of his living piety and Christian experience. _The City of God_ was begun in 413, and continued to be issued in its several portions for a period of thirteen years, or till 426. The _Confessions_ were written shortly after he became a bishop, about 397, and give a vivid sketch of his early career. To the devout utterances and aspirations of a great soul they add the charm of personal disclosure, and have never ceased to excite admiration in all spirits of kindred piety. Something of this charm also belongs to the _Retractations_, that remarkable work in which Augustine, in 427, towards the end of his life, held as it were a review of his literary activity, in order to improve what was erroneous and to make clear what was doubtful in it. His systematic treatise on _The Trinity_ (_De Trinitate_) which extends to fifteen books and occupied him for nearly thirty years, must not be passed over. This important work, unlike most of his dogmatic writings, was not provoked by any special controversial emergency, but grew up silently during this long period in the author's mind. This has given it something more of completeness and organic arrangement than is usual with Augustine, if it has also led him into the prolonged discussion of various analogies, more curious than apt in their bearing on the doctrine which he expounds. Brief and concise is the presentation of the Catholic doctrine in the compendium, which, about 421, he wrote at the request of a Roman layman named Laurentius (_Encheiridion, sive de fide spe et caritate_). In spite of its title, the compendious work on Christian doctrine (_De doctrina Christiana_), begun as early as 393, but only finished in 426, does not belong to the dogmatic writings. It is a sort of Biblical hermeneutic, in which homiletic questions are also dealt with. His catechetical principles Augustine developed in the charming writing _De catechizandis rudibus_ (c. 400). A large number of tractates are devoted to moral and theological problems (_Contra mendacium_, c. 420; _De bono conjugali_, 401, &c.). A widespread influence was exercised by the treatise _De opere monachorum_ (c. 400), in which, on the ground of Holy Scripture, manual work was demanded of monks. Of less importance than the remaining works are the numerous exegetical writings, among which the commentary on the Gospel of St John deserves a special mention. These have a value owing to Augustine's appreciation of the deeper spiritual meaning of scripture, but hardly for their exegetical qualities. His _Letters_ are full of interest owing to the light they throw on many questions in the ecclesiastical history of the time, and owing to his relations with such contemporary theologians as Jerome. They have, however, neither the liveliness nor the varied interest of the letters of Jerome himself. As a preacher Augustine was of great importance. We still possess almost four hundred sermons which may be ascribed to him with certainty. Many others only pass under his celebrated name.

The closing years of the great bishop were full of sorrow. The Vandals, who had been gradually enclosing the Roman empire, appeared before the gates of Hippo, and laid siege to it. Augustine was ill with his last illness, and could only pray for his fellow-citizens. He passed away during the siege, on the 28th of August 430, at the age of seventy-five, and thus was spared the indignity of seeing the city in the hands of the enemy.

The character of Augustine, both as a man and as a theologian, has been briefly indicated in the course of our sketch. None can deny the greatness of Augustine's soul--his enthusiasm, his unceasing search after truth, his affectionate disposition, his ardour, his self-devotion. And even those who may doubt the soundness of his dogmatic conclusions, cannot but acknowledge the depth of his spiritual convictions, and the logical force and penetration with which he handled the most difficult questions, thus weaving all the elements of his experience and of his profound scriptural knowledge into a great system of Christian thought. Of the four great Fathers of the Church he was admittedly the greatest--more profound than Ambrose, his spiritual father, more original and systematic than Jerome, his correspondent, and intellectually far more distinguished than Gregory the Great, his pupil on the papal throne. The theological position and influence of Augustine may be said to be unrivalled. No single name has ever exercised such power over the Christian Church, and no one mind ever made so deep an impression upon Christian thought. In him scholastics and mystics, popes and the opponents of the papal supremacy, have seen their champion. He was the fulcrum on which Luther rested the thoughts by which he sought to lift the past of the Church out of the rut; yet the judgment of Catholics still proclaims the ideas of Augustine as the only sound basis of philosophy.

The best complete edition of Augustine's works is that of the Maurines, in 11 vols. fol. published at Paris, 1679-1700, and reprinted in Migne's _Patrologie_ (Paris, 1841-1842). Of the new critical edition in the _Corpus Scriptorum Ecclesiasticorum Latinorum_, issued by the Vienna Academy, thirteen volumes had been published in 1908, including the _Confessions_, the _Retractations_, _De civitate Dei_, and a number of exegetical and of dogmatic polemical works, together with a portion of the _Letters_. An English translation of nearly the whole of Augustine's writings will be found in the _Select Library of the Nicene and post-Nicene Fathers of the Christian Church_ (series 1, Buffalo, 1886, &c.). Tillemont, in his _Memoires pour servir a l'histoire ecclesiastique des VI premiers siecles_, has devoted a quarto volume (vol. xiii.) to Augustine's life and writings. The most complete monographs are those on the Catholic side by Kloth (Aix-la-Chapelle, 1839-1840, 3 vols.) and J.J.F. Poujoulat (7th ed., Paris, 1886, 2 vols.), and on the Protestant side by Bindemann (Berlin, Leipzig, Greifswald, 1844-1869, 3 vols,). There are interesting sketches, from quite different points of view, by von Hertling, _Augustinus_ (2nd ed., Mainz, 1904), and Joseph McCabe, _St Augustine and His Age_ (London, 1902). See also Nourrisson, _La Philosophie de St Augustin_ (2nd ed., Paris, 1866, 2 vols.); H.A. Naville, _St Augustin, etude sur la developpement de sa pensee jusqu'a l'epoque de son ordination_ (Geneva, 1872); Dorner, _Augustinus_ (Berlin, 1873); Reuter, _Augustinische Studien_ (Gotha, 1886); F. Scheel, _Die Anschauung Augustins uber Christi Person und Werk_ (Tubingen, 1901); A. Hatzfeld, _Saint Augustin_ (6th ed., Paris, 1902); G. von Hertling, _Augustin_ (Mainz, 1902); A. Egger, _Der heilige Augustinus_ (Kempten, 1904); J.N. Espenberger, _Die Elemente der Erbsunde nach Augustin und der Fruhscholastik_ (Mainz, 1905); S. Angus, _The Sources of the First Ten Books of Augustine's De Civitate Dei_ (Princeton, 1906); and the more modern text-books of the history of dogma, especially Harnack. (G. K.)

FOOTNOTE:

[1] The reference is to the vision described above.

AUGUSTINE, SAINT (d. c. 613), first archbishop of Canterbury, occupied a position of authority in the monastery of St Andrew at Rome, when Gregory I. summoned him to lead a mission to England in A.D. 596. The apprehensions of Augustine's followers caused him to return to Rome, but the pope furnished him with letters of commendation and encouraged him to proceed. He landed in Thanet in A.D. 597, and was favourably received by Aethelberht, king of Kent, who granted a dwelling-place for the monks in Canterbury, and allowed them liberty to preach. Augustine first made use of the ancient church of St Martin at Canterbury, which before his arrival had been the oratory of the Queen Berhta and her confessor Liudhard. Aethelberht upon his conversion employed all his influence in support of the mission. In 601 Augustine received the pallium from Gregory and was given authority over the Celtic churches in Britain, as well as all future bishops consecrated in English territory, including York. Authority over the see of York was not, however, to descend to Augustine's successors. In 603 he consecrated Christ Church, Canterbury, and built the monastery of SS. Peter and Paul, afterwards known as St Augustine's. At the conference of Augustine's Oak he endeavoured in vain to bring over the Celtic church to the observance of the Roman Easter. He afterwards consecrated Mellitus and Justus to the sees of London and Rochester respectively. The date of his death is not recorded by Bede, but MS. F of the Saxon Chronicle puts it in 614, and the _Annales Monasterienses_ in 612.

See Bede, _Eccl. Hist._ (ed. by Plummer), i. 23-ii. 3.

AUGUSTINIAN CANONS, a religious order in the Roman Catholic Church, called also Austin Canons, Canons Regular, and in England Black Canons, because their cassock and mantle were black, though they wore a white surplice: elsewhere the colour of the habit varied considerably.

The canons regular (see CANON) grew out of the earlier institute of canonical life, in consequence of the urgent exhortations of the Lateran Synod of 1059. The clergy of some cathedrals (in England, Carlisle), and of a great number of collegiate churches all over western Europe, responded to the appeal; and the need of a rule of life suited to the new regime produced, towards the end of the 11th century, the so-called Rule of St Augustine (see AUGUSTINIANS). This Rule was widely adopted by the canons regular, who also began to bind themselves by the vows of poverty, obedience and chastity. In the 12th century this discipline became universal among them; and so arose the order of Augustinian canons as a religious order in the strict sense of the word. They resembled the monks in so far as they lived in community and took religious vows; but their state of life remained essentially clerical, and as clerics their duty was to undertake the pastoral care and serve the parish churches in their patronage. They were bound to the choral celebration of the divine office, and in its general tenor their manner of life differed little from that of monks.

Their houses, at first without bonds between them, soon tended to draw together and coalesce into congregations with corporate organization and codes of constitutions supplementary to the Rule. The popes encouraged these centralizing tendencies; and in 1339 Benedict XII. organized the Augustinian canons on the same general lines as those laid down for the Benedictines, by a system of provincial chapters and visitations.

Some thirty congregations of canons regular of St Augustine are numbered. The most important were: (1) the Lateran canons, formed soon after the synod of 1059, by the clergy of the Lateran Basilica; (2) Congregation of St Victor in Paris, c. 1100, remarkable for the theological and mystical school of Hugh, Richard and Adam of St Victor; (3) Gilbertines (see GILBERT OF SEMPRINGHAM, ST); (4) Windesheim Congregation, c. 1400, in the Netherlands and over north and central Germany (see GROOT, GERHARD), to which belonged Thomas a Kempis; (5) Congregation of Ste Genevieve in Paris, a reform c. 1630. During the later middle ages the houses of these various congregations of canons regular spread all over Europe and became extraordinarily numerous. They underwent the natural and inevitable vicissitudes of all orders, having their periods of depression and degeneracy, and again of revival and reform. The book of Johann Busch, himself a canon of Windesheim, _De Reformatione monasteriorum_, shows that in the 15th century grave relaxation had crept into many monasteries of Augustinian canons in north Germany, and the efforts at reform were only partially successful. The Reformation, the religious wars and the Revolution have swept away nearly all the canons regular, but some of their houses in Austria still exist in their medieval splendour. In England there were as many as 200 houses of Augustinian canons, and 60 of them were among the "greater monasteries" suppressed in 1538-1540 (for list see Tables in F.A. Gasquet's _English Monastic Life_). The first foundation was Holy Trinity, Aldgate, by Queen Maud, in 1108; Carlisle was an English cathedral of Augustinian canons. In Ireland the order was even more numerous, Christ Church, Dublin, being one of their houses. Three houses of the Lateran canons were established in England towards the close of the 19th century. Most of the congregations of Augustinian canons had convents of nuns, called canonesses; many such exist to this day.

See the works of Amort and Du Molinet, mentioned under CANON. Vol. ii. of Helyot's _Hist. des ordres religieux_ (1792) is devoted to canons regular of all kinds. The information is epitomized by Max Heimbucher, _Orden und Kongregationen_, i. (1896), SS 54-60, where copious references to the literature of the subject are supplied. See also Otto Zockler, _Askese und Monchtum_, ii. (1897), p. 422; and Wetzer und Welte, _Kirchenlexicon_ (2nd ed.), art. "Canonici Regulares" and "Canonissae." For England see J.W. Clark, _Observances in use at the Augustinian Priory at Barnwell_ (1897); and an article in _Journal of Theological Studies_ (v.) by Scott Holmes. (E. C. B.)

AUGUSTINIAN HERMITS, or FRIARS, a religious order in the Roman Catholic Church, sometimes called (but improperly) Black Friars (see FRIARS). In the first half of the 13th century there were in central Italy various small congregations of hermits living according to different rules. The need of co-ordinating and organizing these hermits induced the popes towards 1250 to unite into one body a number of these congregations, so as to form a single religious order, living according to the Rule of St Augustine, and called the Order of Augustinian Hermits, or simply the Augustinian Order. Special constitutions were drawn up for its government, on the same lines as the Dominicans and other mendicants--a general elected by chapter, provincials to rule in the different countries, with assistants, definitors and visitors. For this reason, and because almost from the beginning the term "hermits" became a misnomer (for they abandoned the deserts and lived conventually in towns), they ranked among the friars, and became the fourth of the mendicant orders. The observance and manner of life was, relatively to those times, mild, meat being allowed four days in the week. The habit is black. The institute spread rapidly all over western Europe, so that it eventually came to have forty provinces and 2000 friaries with some 30,000 members. In England there were not more than about 30 houses (see Tables in F.A. Gasquet's _English Monastic Life_). The reaction against the inevitable tendencies towards mitigation and relaxation led to a number of reforms that produced upwards of twenty different congregations within the order, each governed by a vicar-general, who was subject to the general of the order. Some of these congregations went in the matter of austerity beyond the original idea of the institute; and so in the 16th century there arose in Spain, Italy and France, Discalced or Barefooted Hermits of St Augustine, who provided in each province one house wherein a strictly eremitical life might be led by such as desired it.

About 1500 a great attempt at a reform of this kind was set on foot among the Augustinian Hermits of northern Germany, and they were formed into a separate congregation independent of the general. It was from this congregation that Luther went forth, and great numbers of the German Augustinian Hermits, among them Wenceslaus Link the provincial, followed him and embraced the Reformation, so that the congregation was dissolved in 1526.

The Reformation and later revolutions have destroyed most of the houses of Augustinian Hermits, so that now only about a hundred exist in various parts of Europe and America; in Ireland they are relatively numerous, having survived the penal times. The Augustinian school of theology (Noris, Berti) was formed among the Hermits. There have been many convents of Augustinian Hermitesses, chiefly in the Barefooted congregations; such convents exist still in Europe and North America, devoted to education and hospital work. There have also been numerous congregations of Augustinian Tertiaries, both men and women, connected with the order and engaged on charitable works of every kind (see TERTIARIES).

See Helyot, _Hist. des ordres religieux_ (1792), iii.; Max Heimbucher, _Orden und Kongregationen_, i. (1896), S 61-65; Wetzer und Welte, _Kirchenlexicon_ (2nd ed.), art. "Augustiner"; Herzog, _Realencyklopadie_ (3rd ed.), art. "Augustiner." The chief book on the subject is Th. Kolde, _Die deutschen Augustiner-Kongregationen_ (1879). (E. C. B.)

AUGUSTINIANS, in the Roman Catholic Church, a generic name for religious orders that follow the so-called "Rule of St Augustine." The chief of these orders are:--Augustinian Canons (q.v.), Augustinian Hermits (q.v.) or Friars, Premonstratensians (q.v.), Trinitarians (q.v.), Gilbertines (see GILBERT OF SEMPRINGHAM, ST). The following orders, though not called Augustinians, also have St Augustine's Rule as the basis of their life: Dominicans, Servites, Our Lady of Ransom, Hieronymites, Assumptionsts and many others; also orders of women: Brigittines, Ursulines, Visitation nuns and a vast number of congregations of women, spread over the Old and New Worlds, devoted to education and charitable works of all kinds.

See Helyot, _Ordres religieux_ (1792), vols. ii., iii., iv.; Max Heimbucher, _Orden und Kongregationen_, i. (1896), S 66-85; Wetzer und Welte, _Kirchenlexicon_, i., 1665-1667.

St Augustine never wrote a Rule, properly so called; but _Ep._ 211 (_al._ 109) is a long letter of practical advice to a community of nuns, on their daily life; and _Serm._ 355, 356 describe the common life he led along with his clerics in Hippo. When in the second half of the 11th century the clergy of a great number of collegiate churches were undertaking to live a substantially monastic form of life (see CANON), it was natural that they should look back to this classical model for clerics living in community. And so attention was directed to St Augustine's writings on community life; and out of them, and spurious writings attributed to him, were compiled towards the close of the 11th century three Rules, the "First" and "Second" being mere fragments, but the "Third" a substantive rule of life in 45 sections, often grouped in twelve chapters. This Third Rule is the one known as "the Rule of St Augustine." Being confined to fundamental principles without entering into details, it has proved itself admirably suited to form the foundation of the religious life of the most varied orders and congregations, and since the 12th century it has proved more prolific than the Benedictine Rule. In an uncritical age it was attributed to St Augustine himself, and Augustinians, especially the canons, put forward fantastic claims to antiquity, asserting unbroken continuity, not merely from St Augustine, but from Christ and the Apostles.

The three Rules are printed in Dugdale, _Monasticon_ (ed. 1846), vi. 42; and in Holsten-Brockie, _Codex Regularum_, ii. 121. For the literature see Otto Zockler, _Askese und Monchtum_ (1897), pp. 347, 354. (E. C. B.)

AUGUSTOWO, a city of Russian Poland, in the government of Suwalki, 20 m. S. of the town of that name, on a canal (65 m.) connecting the Vistula with the Niemen. It was founded in 1557 by Sigismund II. (Augustus), and is laid out in a very regular manner, with a spacious market-place. It carries on a large trade in cattle and horses, and manufactures linen and huckaback. Pop. (1897) 12,746.

AUGUSTUS (a name[1] derived from Lat. _augeo_, increase, i.e. venerable, majestic, Gr. [Greek: Sebastos]), the title given by the Roman senate, on the 17th of January 27 B.C., to Gaius Julius Caesar Octavianus (63 B.C.-A.D. 14), or as he was originally designated, Gaius Octavius, in recognition of his eminent services to the state (_Mon. Anc._ 34), and borne by him as the first of the Roman emperors. The title was adopted by all the succeeding Caesars or emperors of Rome long after they had ceased to be connected by blood with the first Augustus.

Gaius Octavius was born in Rome on the 23rd of September 63 B.C., the year of Cicero's consulship and of Catiline's conspiracy. He came of a family of good standing, long settled at Velitrae (Velletri), but his father was the first of the family to obtain a curule magistracy at Rome and senatorial dignity. His mother, however, was Atia, daughter of Julia, the wife of M. Atius Balbus, and sister of Julius Caesar, and it was this connexion with the great dictator which determined his career. In his fifth year (58 B.C.) his father died; about a year later his mother remarried, and the young Octavius passed under her care to that of his stepfather, L. Marcius Philippus. At the age of twelve (51 B.C.) he delivered the customary funeral panegyric on his grandmother Julia, his first public appearance. On the 18th of October 48 (or ? 47) B.C. he assumed the "toga virilis" and was elected into the pontifical college, an exceptional honour which he no doubt owed to his great-uncle, now dictator and master of Rome. In 46 B.C. he shared in the glory of Caesar's African triumph, and in 45 he was made a patrician by the senate, and designated as one of Caesar's "masters of the horse" for the next year. In the autumn of 45, Caesar, who was planning his Parthian campaign, sent his nephew to study quietly at the Greek colony of Apollonia, in Illyria. Here the news of Caesar's murder reached him and he crossed to Italy. On landing he learnt that Caesar had made him his heir and adopted him into the Julian gens, whereby he acquired the designation of Gaius Julius Caesar Octavianus. The inheritance was a perilous one; his mother and others would have dissuaded him from accepting it, but he, confident in his abilities, declared at once that he would undertake its obligations, and discharge the sums bequeathed by the dictator to the Roman people. Mark Antony had possessed himself of Caesar's papers and effects, and made light of his young nephew's pretensions. Brutus and Cassius paid him little regard, and dispersed to their respective provinces. Cicero, much charmed at the attitude of Antonius, hoped to make use of him, and flattered him to the utmost, with the expectation, however, of getting rid of him as soon as he had served his purpose. Octavianus conducted himself with consummate adroitness, making use of all competitors for power, but assisting none. Considerable forces attached themselves to him. The senate, when it armed the consuls against Antonius, called upon him for assistance; and he took part in the campaign in which Antonius was defeated at Mutina (43 B.C.). The soldiers of Octavianus demanded the consulship for him, and the senate, though now much alarmed, could not prevent his election. He now effected a coalition with Antonius and Lepidus, and on the 27th of November 43 B.C. the three were formally appointed a triumvirate for the reconstitution of the commonwealth for five years. They divided the western provinces among them, the east being held for the republic by Brutus and Cassius. They drew up a list of proscribed citizens, and caused the assassination of three hundred senators and two thousand knights. They further confiscated the territories of many cities throughout Italy, and divided them among their soldiers. Cicero was murdered at the demand of Antonius. The remnant of the republican party took refuge either with Brutus and Cassius in the East, or with Sextus Pompeius, who had made himself master of the seas.

Octavianus and Antonius crossed the Adriatic in 42 B.C. to reduce the last defenders of the republic. Brutus and Cassius were defeated, and fell at the battle of Philippi. War soon broke out between the victors, the chief incident of which was the siege and capture by famine of Perusia, and the alleged sacrifice of three hundred of its defenders by the young Caesar at the altar of his uncle. But peace was again made between them (40 B.C.). Antonius married Octavia, his rival's sister, and took for himself the eastern half of the empire, leaving the west to Caesar. Lepidus was reduced to the single province of Africa. Meanwhile Sextus Pompeius made himself formidable by cutting off the supplies of grain from Rome. The triumvirs were obliged to concede to him the islands in the western Mediterranean. But Octavianus could not allow the capital to be kept in alarm for its daily sustenance. He picked a quarrel with Sextus, and when his colleagues failed to support him, undertook to attack him alone. Antonius, indeed, came at last to his aid, in return for military assistance in the campaign he meditated in the East. But Octavianus was well served by the commander of his fleet, M. Vipsanius Agrippa. Sextus was completely routed, and driven into Asia, where he perished soon afterwards (36 B.C.). Lepidus was an object of contempt to all parties, and Octavianus and Antonius remained to fight for supreme power.

The five years (36-31 B.C.) which preceded the decisive encounter between the two rivals were wasted by Antony in fruitless campaigns, and in a dalliance with Cleopatra which shocked Roman sentiment. By Octavian they were employed in strengthening his hold on the West, and his claim to be regarded as the one possible saviour of Rome and Roman civilization. His marriage with Livia (38 B.C.) placed by his side a sagacious counsellor and a loyal ally, whose services were probably as great as even those of his trusted friend Marcus Agrippa. With their help he set himself to win the confidence of a public still inclined to distrust the author of the proscriptions of 43 B.C. Brigandage was suppressed in Italy, and the safety of the Italian frontiers secured against the raids of Alpine tribes on the north-west and of Illyrians on the east, while Rome was purified and beautified, largely with the help of Agrippa (aedile in 33 B.C.). Meanwhile, indignation at Antony's un-Roman excesses, and alarm at Cleopatra's rumoured schemes of founding a Greco-Oriental empire, were rapidly increasing. In 32 B.C. Antony's repudiation of his wife Octavia, sister of Octavian, and the discovery of his will, with its clear proofs of Cleopatra's dangerous ascendancy, brought matters to a climax, and war was declared, not indeed against Antony, but against Cleopatra.

The decisive battle was fought on the 2nd of September 31 B.C. at Actium on the Epirot coast, and resulted in the almost total destruction of Antony's fleet and the surrender of his land forces. Not quite a year later (Aug. 1, 30 B.C.) followed the capture of Alexandria and the deaths by their own hands of Antony and Cleopatra. On the 11th of January 29 B.C. the restoration of peace was marked by the closing of the temple of Janus for the first time for 200 years. In the summer Octavian returned to Italy, and in August celebrated a three days' triumph. He was welcomed, not as a successful combatant in a civil war, but as the man who had vindicated the sovereignty of Rome against its assailants, as the saviour of the republic and of his fellow-citizens, above all as the restorer of peace.

He was now, to quote his own words, "master of all things," and the Roman world looked to him for some permanent settlement of the distracted empire. His first task was the re-establishment of a regular and constitutional government, such as had not existed since Julius Caesar crossed the Rubicon twenty years before. To this task he devoted the next eighteen months (Aug. 29-Jan. 27 B.C.). In the article on ROME: _History_ (q.v.), his achievements are described in detail, and only a brief summary need be given here. The "principate," to give the new form of government its most appropriate name, was a compromise thoroughly characteristic of the combination of tenacity of purpose with cautious respect for forms and conventions which distinguished its author. The republic was restored; senate, magistrates and assembly resumed their ancient functions; and the public life of Rome began to run once more in the familiar grooves. The triumvirate with its irregularities and excesses was at an end. The controlling authority, which Octavian himself wielded, could not indeed be safely dispensed with. But henceforward he was to exercise it under constitutional forms and limitations, and with the express sanction of the senate and people. Octavian was legally invested for a period of ten years with the government of the important frontier provinces, with the sole command of the military and naval forces of the state, and the exclusive control of its foreign relations. At home it was understood that he would year by year be elected consul, and enjoy the powers and pre-eminence attached to the chief magistracy of the Roman state. Thus the republic was restored under the presidency and patronage of its "first citizen" (_princeps civitatis_).

In acknowledgment of this happy settlement and of his other services further honours were conferred upon Octavian. On the 13th of January 27 B.C., the birthday of the restored republic, he was awarded the civic crown to be placed over the door of his house, in token that he had saved his fellow-citizens and restored the Republic. Four days later (Jan. 17) the senate conferred upon him the cognomen of Augustus.

But it was not only the machinery of government in Rome that needed repair. Twenty years of civil war and confusion had disorganized the empire, and the strong hand of Augustus, as he must now be called, could alone restore confidence and order. Towards the end of 27 B.C. he left Rome for Gaul, and from that date until October 19 B.C. he was mainly occupied with the reorganization of the provinces and of the provincial administration, first of all in the West and then in the East. It was during his stay in Asia (20 B.C.) that the Parthian king Phraates voluntarily restored the Roman prisoners and standards taken at Carrhae (53 B.C.), a welcome tribute to the respect inspired by Augustus, and a happy augury for the future. In October 19 B.C. he returned to Rome, and the senate ordered that the day of his return (Oct. 12) should thenceforward be observed as a public holiday. The period of ten years for which his _imperium_ had been granted him was nearly ended, and though much remained to be done, very much had been accomplished. The pacification of northern Spain by the subjugation of the Astures and Cantabri, the settlement of the wide territories added to the empire by Julius Caesar in Gaul--the "New Gaul," or the "long-haired Gaul" (Gallia Comata) as it was called by way of distinction from the old province of Gallia Narbonensis (see GAUL)--and the re-establishment of Roman authority over the kings and princes of the Near East, were achievements which fully justified the acclamations of senate and people.

In 18 B.C. Augustus's _imperium_ was renewed for five years, and his tried friend Marcus Agrippa, now his son-in-law, was associated with him as a colleague. From October of 19 B.C. till the middle of 16 B.C. Augustus's main attention was given to Rome and to domestic reform, and to this period belong such measures as the Julian law "as to the marriage of the orders." In June of 17 B.C. the opening of the new and better age, which he had worked to bring about, was marked by the celebration in Rome of the Secular games. The chief actors in the ceremony were Augustus himself and his colleague Agrippa,--while, as the extant record tells us, the processional hymn, chanted by youths and maidens first before the new temple of Apollo on the Palatine and then before the temple of Jupiter on the Capitol, was composed by Horace. The hymn, the well-known _Carmen Saeculare_, gives fervent expression to the prevalent emotions of joy and gratitude.

In the next year (16 B.C.), however, Augustus was suddenly called away from Rome to deal with a problem which engrossed much of his attention for the next twenty-five years. The defeat of Marcus Lollius, the legate commanding on the Rhine, by a horde of German invaders, seems to have determined Augustus to take in hand the whole question of the frontiers of the empire towards the north, and the effective protection of Gaul and Italy. The work was entrusted to Augustus's step-sons Tiberius and Drusus. The first step was the annexation of Noricum and Raetia (16-15 B.C.), which brought under Roman control the mountainous district through which the direct routes lay from North Italy to the upper waters of the Rhine and the Danube. East of Noricum Tiberius reduced to order for the time the restless tribes of Pannonia, and probably established a military post at Carnuntum on the Danube. To Drusus fell the more ambitious task of advancing the Roman frontier line from the Rhine to the Elbe, a work which occupied him until his death in Germany in 9 B.C. In 13 B.C. Augustus had returned to Rome; his return, and the conclusion of his second period of rule, were commemorated by the erection of one of the most beautiful monuments of the Augustan age, the Ara Pacis Augustae (see ROMAN ART, Pl. II, III). His _imperium_ was renewed, again for five years, and in 12 B.C., on the death of his former fellow-triumvir Lepidus, he was elected Pontifex Maximus. But this third period of his imperium brought with it losses which Augustus must have keenly felt. Only a few months after his reappointment as Augustus's colleague, Marcus Agrippa, his trusted friend since boyhood, died. As was fully his due, his funeral oration was pronounced by Augustus, and he was buried in the mausoleum near the Tiber built by Augustus for himself and his family. Three years later his brilliant step-son Drusus died on his way back from a campaign in Germany, in which he had reached the Elbe. Finally in 8 B.C. he lost the comrade who next to Agrippa had been the most intimate friend and counsellor of his early manhood, Gaius Cilnius Maecenas, the patron of Virgil and Horace.

For the moment Augustus turned, almost of necessity, to his surviving step-son. Tiberius was associated with him as Agrippa had been in the tribunician power, was married against his will to Julia, and sent to complete his brother Drusus's work in Germany (7-6 B.C.). But Tiberius was only his step-son, and, with all his great qualities, was never a very lovable man. On the other hand, the two sons of Agrippa and Julia, Gaius and Lucius, were of his own blood and evidently dear to him. Both had been adopted by Augustus (178. c.). In 6 B.C. Tiberius, who had just received the tribunician power, was transferred from Germany to the East, where the situation in Armenia demanded attention. His sudden withdrawal to Rhodes has been variously explained, but, in part at least, it was probably due to the plain indications which Augustus now gave of his wish that the young Caesars should be regarded as his heirs. The elder, Gaius, now fifteen years old (5 B.C.), was formally introduced to the people as consul-designate by Augustus himself, who for this purpose resumed the consulship (12th) which he had dropped since 23 B.C., and was authorized to take part in the deliberations of the senate. Three years later (2 B.C.) Augustus, now consul for the 13th and last time, paid a similar compliment to the younger brother Lucius. In 1 B.C. Gaius was given proconsular imperium, and sent to re-establish order in Armenia, and a few years afterwards (A.D. 2) Lucius was sent to Spain, apparently to take command of the legions there. But the fates were unkind; Lucius fell sick and died at Marseilles on his way out, and in the next year (A.D. 3) Gaius, wounded by an obscure hand in Armenia, started reluctantly for home, only to die in Lycia. Tiberius alone was left, and Augustus, at once accepting facts, formally and finally declared him to be his colleague and destined successor (A.D. 4) and adopted him as his son.

The interest of the last ten years of Augustus's life centres in the events occurring on the northern frontier. The difficult task of bringing the German tribes between the Rhine and the Elbe under Roman rule, commenced by Drusus in 13 B.C., had on his death been continued by Tiberius (9-6 B.C.). During Tiberius's retirement in Rhodes no decisive progress was made, but in A.D. 4 operations on a large scale were resumed. From Velleius Paterculus, who himself served in the war, we learn that in the first campaign Roman authority was restored over the tribes between the Rhine and the Weser, and that the Roman forces, instead of returning as usual to their headquarters on the Rhine, went into winter-quarters near the source of the Lippe. In the next year (A.D. 5) the Elbe was reached by the troops, while the fleet, after a hazardous voyage, arrived at the mouth of the same river and sailed some way up it. Both feats are deservedly commemorated by Augustus himself in the Ancyran monument. To complete the conquest of Germany and to connect the frontier with the line of the Danube, it seemed that only one thing remained to be done, to break the power of the Marcomanni and their king Maroboduus. In the spring of A.D. 6 preparations were made for this final achievement; the territory of the Marcomanni (now Bohemia) was to be invaded simultaneously by two columns. One, starting apparently from the headquarters of the army of Upper Germany at Mainz, was to advance by way of the Black Forest and attack Maroboduus on the west; the other, led by Tiberius himself, was to start from the new military base at Carnuntum on the Danube and operate from the south-east.

But the attack was never delivered, for at this moment, in the rear of Tiberius, the whole of Pannonia and Dalmatia burst into a blaze of insurrection. The crisis is pronounced by Suetonius to have been more serious than any which had confronted Rome since the Hannibalic war, for it was not merely the loss of a province but the invasion of Italy that was threatened, and Augustus openly declared in the senate that the insurgents might be before Rome in ten days. He himself moved to Ariminum to be nearer the seat of war, recruiting was vigorously carried on in Rome and Italy, and legions were summoned from Moesia and even from Asia. In the end, and not including the Thracian cavalry of King Rhoemetalces, a force of 15 legions with an equal number of auxiliaries was employed. Even so the task of putting down the insurrection was difficult enough, and it was not until late in the summer of A.D. 9, after three years of fighting, that Germanicus, who had been sent to assist Tiberius, ended the war by the capture of Andetrium in Dalmatia.

Five days later the news reached Rome of the disaster to Varus and his legions, in the heart of what was to have been the new province of Germany beyond the Rhine. The disaster was avowedly due entirely to Varus's incapacity and vanity, and might no doubt have been repaired by leaders of the calibre of Tiberius and Germanicus. Augustus, however, was now seventy-two, the Dalmatian outbreak had severely tried his nerve, and now for the second time in three years the fates seemed to pronounce clearly against a further prosecution of his long-cherished scheme of a Roman Germany reaching to the Elbe.

All that was immediately necessary was done. Recruiting was pressed forward in Rome, and first Tiberius and then Germanicus were despatched to the Rhine. But the German leaders were too prudent to risk defeat, and the Roman generals devoted their attention mainly to strengthening the line of the Rhine.

The defeat of Varus, and the tacit abandonment of the plans of expansion begun twenty-five years before, are almost the last events of importance in the long principate of Augustus. The last five years of his life (A.D. 10-14) were untroubled by war or disaster. Augustus was ageing fast, and was more and more disinclined to appear personally in the senate or in public. Yet in A.D. 13 he consented, reluctantly we are told, to yet one more renewal of his _imperium_ for ten years, stipulating, however, that his step-son Tiberius, himself now over fifty, should be associated with himself on equal terms in the administration of the empire. Early in the same year (January 16, A.D. 13) the last triumph of his principate was celebrated. Tiberius was now in Rome, the command on the Rhine having been given to Germanicus, who went out to it immediately after his consulship (A.D. 12), and the time had come to celebrate the Dalmatian and Pannonian triumph, which the defeat of Varus had postponed. Augustus witnessed the triumphal procession, and Tiberius, as it turned from the Forum to ascend the Capitol, halted, descended from his triumphal car, and did reverence to his adopted father.

One last public appearance Augustus made in Rome. During A.D. 13 he and Tiberius conducted a census of Roman citizens, the third taken by his orders; the first having been in 28 B.C. at the very outset of his rule. The business of the census lasted over into the next year, but on the 11th of May, A.D. 14, before a great crowd in the Campus Martius, Augustus took part in the solemn concluding ceremony of burying away out of sight the old age and inaugurating the new. The ceremony had been full of significance in 28 B.C., and now more than forty years later it was given a pathetic interest by Augustus himself. When the tablets containing the vows to be offered for the welfare of the state during the next lustrum were handed to him, he left the duty of reciting them to Tiberius, saying that he would not take vows which he was never destined to perform.

It was apparently at the end of June or early in July that Augustus left Rome on his last journey. Travelling by road to Astura (Torre Astura) at the southern point of the little bay of Antium, he sailed thence to Capri and to Naples. On his way at Puteoli, the passengers and crew of a ship just come from Alexandria cheered the old man by their spontaneous homage, declaring, as they poured libations, that to him they owed life, safe passage on the seas, freedom and fortune.

At Naples, in spite of increasing disease, he bravely sat out a gymnastic contest held in his honour, and then accompanied Tiberius as far as Beneventum on his way to Brundusium and Illyricum. On his return he was forced by illness to stop at Nola, his father's old home. Tiberius was hastily recalled and had a last confidential talk on affairs of state. Thenceforward, says Suetonius, he gave no more thought to such great affairs. He bade farewell to his friends, inquired after the health of Drusus's daughter who was ill, and then quietly expired in the arms of the wife who for more than fifty years had been his most intimate and trusted guide and counsellor, and to whom his last words were an exhortation to "live mindful of our wedded life." He died on the 19th of August, A.D. 14, in the same room in which his father had died before him, and on the anniversary of his entrance upon his first consulship fifty-seven years before (43 B.C.). The corpse was carried to Rome in slow procession along the Appian Way. On the day of the funeral it was borne to the Campus Martius on the shoulders of senators and there burnt. The ashes were reverently collected by Livia, and placed in the mausoleum by the Tiber which her husband had built for himself and his family. The last act was the formal decree of the senate by which Augustus, like his father Julius before him, was added to the number of the gods recognized by the Roman state.

If we except writers like Voltaire who could see in Augustus only the man who had destroyed the old republic and extinguished political liberty, the verdict of posterity on Augustus has varied just in proportion as his critics have fixed their attention, mainly, on the means by which he rose to power, or the use which he made of the power when acquired. The lines of argument followed respectively by friendly and hostile contemporaries immediately after his death (Tac. _Ann_. i. 9, 10) have been followed by later writers with little change. But of late years, our increasing mistrust of the current gossip about him, and our increased knowledge of the magnitude of what he actually accomplished, have conspicuously influenced the judgments passed upon him. We allow the faults and crimes of his early manhood, his cruelties and deceptions, his readiness to sacrifice everything that came between him and the end he had in view. On the other hand, a careful study of what he achieved between the years 38 B.C., when he married Livia, and his death in A.D. 14, is now held to give him a claim to rank, not merely as an astute and successful intriguer, or an accomplished political actor, but as one of the world's great men, a statesman who conceived and carried through a scheme of political reconstruction which kept the empire together, secured peace and tranquillity, and preserved civilization for more than two centuries.

BIBLIOGRAPHY.--The most comprehensive work on Augustus and his age is that of V. Gardthausen, _Augustus und seine Zeit_ (2 vols., Leipzig, 1891-1904), which deals with all aspects of Augustus's life, vol. ii. consisting of elaborate critical and bibliographical notes. See also histories of Rome generally, and among special works:--E.S. Shuckburgh, _Augustus_ (London, 1903; reviewed by F.T. Richards in _Class. Rev._ vol. xviii.), containing the text of the _Monumentum Ancyranum_ (see also Gardthausen,