8vo. In 1807 he was appointed ordinary professor of theology at Jena, and the course of lectures which he now delivered on the Christian dogmas led him to publish, in 1809, his "System der Christlichen Dogmatik, nach dem Lehrbegriffe der Lutherischen Kirche." In this work Augusti opposed the critical philosophy, and stedfastly maintained the doctrines of the Lutheran church. Henceforward he chiefly devoted himself to the investigation of the early history of Christianity and the early church. The great reputation which he had acquired by his lectures and publications, though he was rather a patient investigator of historical facts than a philosophical historian, caused various distinctions to be conferred upon him. In 1808 the university of Rinteln conferred upon him the degree of D.D., and the year after the Duke of Weimar made him a counsellor of his consistory, to reward him for having declined an honourable offer which would have drawn him away from Jena. The attention of the Prussian ministry, too, was directed towards Augusti as a fit man to assist in their exertions to bring about the restoration of Prussia. Attempts were accordingly made, at first, to draw him to Königsberg, and afterwards to Frankfurt on the Oder. The university of Rostock likewise endeavoured, in 1810, to gain him, but it was not till the new organization of the university of Breslau was completed, that Augusti accepted a professorship of theology in it, with a seat in the consistory of the province. The period from 1811 to 1819, which he spent at Breslau, completely developed his practical character, and he was not only one of the main instruments in bringing about the revival of the university of Breslau, but he exercised a great and beneficial influence upon all the scholastic and ecclesiastical affairs of Silesia. During the eventful years of 1813 and 1814, Augusti was rector of the university, and it required all his personal intrepidity and energy to Ievade the suspicions of the French, and to overcome the pusillanimity of his colleagues, and the calumnies against him which reached even the ears of the king. Augusti, however, resolutely followed his own way, and exerted himself as much as he could to rouse his countrymen against the French, both by his publications and his lectures. He assembled around him in his lecture-room those young men who were willing to fight in the cause of their country, and he succeeded in thus secretly forming and organizing a band of volunteers. When the danger became threatening, and he thought the university no longer safe, he declared on his own responsibility that the lectures of the university were suspended, and, with the funds of the institution, he retreated to the headquarters of the Prussians. Here he put to shame those who had spread calumnious

| reports about his proceedings, and the king henceforth distinguished him by various marks of royal favour. His official functions and the disturbances of the war rendered it impossible for him to display the same literary activity which he had done before, but he published several small works, and he commenced a large work, to which the greater part of his subsequent life was devoted, and which is his most important production. We allude to his "Denkwürdigkeiten aus der Christlichen Archaeologie," 12 vols. 8vo. 1817-1835. Augusti subsequently condensed this work into a manual of Christian archæology, "Handbuch der Christlichen Archaeologie," 3 vols. 8vo. Leipzig, 1836 and

1837.

In 1818, when the university of Bonn was founded, Augusti, who had been so useful in re-establishing that of Breslau, was again called upon to lend his assistance and his name to adorn the new institution. Accordingly, in 1819, he went to Bonn as professor primarius of theology, and a member of the consistory of Cologne. In 1825 he was raised to the rank of Ober-Consistorialrath at Coblenz, and in 1833 to that of ConsistorialDirector, so that he had the supreme control of all the ecclesiastical affairs of the Rhenish province of Prussia. In the meantime he still continued his lectures in the university of Bonn, as his presence at Coblenz was required only on certain occasions. During this later period of his life Augusti completed his "Denkwürdigkeiten," and wrote a great many other works, such as "Versuch einer historisch - dogmatischen Einleitung in die heil. Schrift," Leipzig, 1832, 8vo.; "Historiæ Ecclesiasticæ Epitome," Leipzig, 1834, 8vo.; and others. He also began a work on the history of Christian art-"Beiträge zur Christlichen Kunstgeschichte und Liturgik," of which, however, only the first volume had appeared when death suddenly terminated his career. His position, however, obliged him to turn his attention more particularly to questions of a practical nature, such as the constitution of the church and its relation to the state. When the late king, Frederick William III. of Prussia, recommended to the Protestant churches in his dominions the introduction of a new liturgy, and called upon the two Protestant parties, the Lutherans and Calvinists, to unite, the plan was opposed by the liberal party, which was headed by Schleiermacher; but Augusti defended the government measures in a series of essays. He died at Coblenz, on the 28th of April, 1841. His body was conveyed to Bonn and buried there.

Augusti was, all through life, one of the most active theological writers in Germany; and in his opinions he was as far from the pietistical party as he was from the philosophical or speculating school. After he had abandoned philosophy, his works, so far as

doctrinal points are concerned, show him to be a resolute champion of the substance of the Lutheran creed, with this only fault, that he clings too much to the letter and rather neglects the spirit. His greatest merits consist in his historical investigations, which contain the most ample proofs of his learning, diligence, and accuracy; but, useful as they are as works of reference, they show that he was unable to derive comprehensive views from history and all his historical writings are deficient in those qualities which render books agreeable reading. In his private life Augusti was a man of the highest integrity, open-hearted, and sincere. He was an enemy to every kind of assumption and hypocrisy; he had neither pride nor vanity; and was a most cheerful man in society, although he was subject to much suffering during the last years of his life. (Jenaische Allgemeine Literatur-Zeitung, for June, 1841; Intelligenzblatt, p. 66, &c.) L. S. AUGUSTI, FRIEDRICH ALBRECHT, a converted Jew, and afterwards Lutheran pastor at Eschenberg in the duchy of Gotha, was born at Frankfort on the Öder, on the 30th of June, 1696. At his circumcision he received the name of Josua Ben-Abraham Herschel. His father, who was a learned Jew, instructed him in the Biblical and Talmudical writings; and such was his diligence that at nine years of age he knew by heart the Pentateuch, the Haphtharoth (or those portions of the Prophets introduced by the Jews into their public services), and the Psalms in the Hebrew language; and at thirteen the learned among his people spoke of him as one who would "instruct Israel in the law, and be a light to his people." In September, 1709, soon after the death of his father, he went to Lithuania for the purpose of studying in the high school of Bressci. While here he received valuable instruction from a Jew of Jerusalem, particularly in Hebrew grammar as taught by the Eastern Jews, and also in the Hebrew, Chaldee, and Arabic languages: his teacher could speak no others. At the expiration of two years he accompanied this person as far as Constantinople, it being their intention to visit Jerusalem together, but having neglected to pay some Turkish impost, they were seized and thrown into confinement. After a considerable period Augusti's companion was allowed to depart, but he himself was kept as a young slave, whose price would increase. He was at length ransomed by a rich merchant of Podolia, at the earnest entreaty of some Jews who made themselves responsible for his price, and he was thus enabled to return to Lithuania. He pursued his studies at Moscow and Cracow, and afterwards at the High School at Prague, where he held disputations, and distinguished himself as an expounder of the Sacred writings. Being desirous of studying the Cabbala, he projected a journey to

Italy, as the Jews of his native country would not impart its mysteries to him until he had attained his fortieth year: but he was seized with an illness which obliged him to abandon his design for a time, and took up his residence at Sondershausen. Here he became acquainted with M. H. Reinhardt, the Lutheran superintendent, who, in the course of several theological discussions, succeeded in convincing him of the truth of the Christian religion. Augusti was remarkable for his love of truth, and no sooner did he perceive the errors of Judaism than he was anxious to renounce them. This he did publicly on the 22nd of May, 1721, being the first day of Pentecost, before the assembled Jews, and was baptized on Christmas-day, 1722. He spent some years in study at the gymnasium at Gotha and at the University of Leipzig; was one of the collaborators of the third class in the gymnasium of Gotha, in 1729, and on the foundation of the University of Göttingen was about to proceed there, when it was determined by the reigning duke of Saxe-Gotha, Frederick III., that he should devote himself to the duties of a pastor. He was accordingly, in 1734, appointed substituirten pastor, or curate, and in 1739 pastor at Eschenberg, where he remained until his death on the 13th of May, 1782.

For some time after his conversion he suffered great persecution by the Jews, who pursued him with bitter hatred, and, it is said, attempted to poison him when they found that their efforts to induce him to return to

them were vain. His works are:-1. "Fasciculus Dissertationum de Pontificatu Christi : Dissertatio I. De Adventus ejusdem necessitate tempore templi secundi," Leipzig, 1729, 4to. 2. "Dissertatio Epistolica de factis et fatis Abrahami," Gotha, 1730, 4to. 3. "Aphorismi de studiis Judæorum hodiernis," Gotha, 1731, 4to. 4. "Von dem Sonnenwechsel in dem guten Zeichen des Löwens: ein Glückwünschungsschreiben an den sel. Generalsup. Löwen," Arnstadt, 1745, 4to. 5. "Die Aenderung des Namens bey der Uebergabe des Herzens an den Seelenhirten Jesu; eine Rede bey der Taufe eines Juden zu Eschenberga gehalten," Arnstadt, 1746, or, according to the "Universal Lexicon," 1747, 4to. 6. "Die Pflicht eines rechtgläubigen Ebräer; eine Rede bey einer Judentaufe," Arnstadt, 1749, 4to. 7. "Historische Nachricht von Eschenberga und denen seit der Reformation daselbst gestandenen Pfarrern," Gotha, 1748, 8vo. 8. "Geheimnisse der Juden von dem Wunderfluss Sambathion, wie auch von den rothen Juden, in einem Briefwechsel mit den heutigen Juden, zur Erläuterung 2 Reg. xvii. 6, abgehandelt," Erfurt, 1748, 8vo. 9. Beweis, dass der Hebräische Grundtext des Alten Testaments unverfälscht sey, mit nützlichen Anmerkungen versehen, der Einladungsschrift Herr Schöttgens unter den titel 'Criticæ Sacræ

Christian societies, still retained the old Oriental practice in the celebration of Easter, and had some other points of difference with the Church of Rome. In these usages, when Augustine peremptorily demanded their immediate abolition, they firmly persisted; and then it seems probable that he turned the arms of the English prince against them. Yet it would be unjust to hold him responsible for all the evils which followed; and the massacre of the monks of Bangor, which has sometimes been ascribed to his instigation, probably occurred after his death. The year of his death is not, however, certain. It is variously stated as 604, 607, and even 614; but 607 appears the most probable date. În 604 he ordained two bishops, Mellitus to London, and Justus to Rochester; and before his death designated Laurence, one of his original associates in the enterprise, as his own successor in the see of Canterbury. Ethelbert founded the abbey of SS. Peter and Paul at Canterbury, afterwards called by the name of St. Austin.

To no one among the saints of the Church have more miracles been ascribed than to St. Austin; and on this subject there exists a very curious epistle addressed to him by Gregory, in which he is judiciously exhorted "not to be too highly elated by that gift, but to consider it as vouchsafed to him not on his own account, but on account of those for whose salvation he was labouring." This letter has been advanced as a proof of the reality of those miracles: it only proves that the pope thought it prudent to profess his belief in them. Several questions which he addressed to Gregory respecting the spiritual government of the new converts, together with the pontiff's answers, are still extant, and may be found in Bede. (Bede, Histor. Eccles. lib. i. c. 23, et seq. 1. ii. c. 14; Gervasius, Actus Cantuarensis Ecclesiæ, sub initio; Ranulphus Higdenus, Polychronicon, A.D. 603; Gregorius, Epistolæ, 1. vii. Ep. 5, 30, 1. ix. Ep. 56, et seq.) G. W. AUGUSTINE, SAINT. [AUGUSTINUS, AURELIUS.]

AUGUSTINI, JAN, a clever flowerpainter of Haarlem, born at Groningen in 1725. He painted also portraits, some of which have been engraved. In 1757 A. Delfos engraved a drawing by Augustini of a large Aloe in full bloom. He died in 1773, at Haarlem, leaving a son, Jakob Uberti Augustini, who likewise followed painting for some time, but upon receiving an appointment of some sort, he gave up painting: he is known for some clever imitations of basso-rilievo. (Nagler, Neues Allgemeines Künstler Lexicon, who quotes Van Eynden and Vander Willigen, Vaderlandsche Schilderkunst.) R. N. W. AUGUSTINUS, ANTONIUS (ANTONIO AGUSTIN), Archbishop of Tarragona, was one of the most learned jurists

of Spain. He was born at Saragossa on the 25th of March, 1517. His father, whose name he inherited, was Vice-Chancellor of Aragon, and President of the Supreme Tribunal of that kingdom. His mother, Aldonza Albanella, was of a noble family of Barcelona. Antonio was the youngest of six sons. Antonio, the father, died soon after his son had completed his sixth year; Aldonza, while he was yet in his thirteenth. His eldest brother Hieronymo appears to have taken upon himself the charge of the boy's education.

Antonio Agustin made choice of a clerical career so early as the year of his father's death. His brother sent him to the high school of Alcala in 1524, where he remained studying, it is believed, general literature and the elements of philosophy till 1528. In the month of November of that year he was removed to Salamanca, where he commenced his legal studies. The only incidents of his life at Salamanca that have been preserved are a narrow escape he had from drowning in the river Tormes, and an attack of pleurisy, which was the occasion of his returning in February, 1535, to his family at Saragossa. Spain was at that time convulsed with civil war, and therefore an unfavourable field for study. On this account, the friends of Agustin resolved to send him to Bologna, where he arrived on the 29th of December, 1535.

Bologna continued to be his head-quarters till November, 1544. But during that period, he visited Padua, Florence, and Venice; and in Padua he resided at one time eight months. The object in residing at Padua (November, 1537, to June, 1538) was to attend the lectures of Alciati. He twice visited Florence (November, 1541, and June, July, and August, 1543) for the purpose of examining the Florentine MS. of the Pandects. He visited Venice in October, 1543, to make arrangements for the publication of his " Emendationes," of which the first book was originally published in 1538. In October he left Bologna for Rome. At the time of his arrival in Bologna, Agustin appears to have been deficient both in his knowledge of law and of classical literature. He made great exertions to supply both defects. He adopted with enthusiasm the views of the jurists who were at that time endeavouring to combine the study of Roman law with that of classical antiquities. This was the cause of his eagerness to attend the lectures of Alciati, and of his journey to inspect the Florentine MS. In the beginning of 1538, he published the first book, dedicated to Michael Mai, of his "Emendationes et Opiniones," which is chiefly occupied with remarks on the variations of the Florentine Pandects, and essays on Roman antiquities. The fourth book, published in 1543, is addressed to Antoine Pernate, Bishop of Arras, and treats of topics more strictly legal. This