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Tolle Lege
Essays on
Augustine & on
Medieval Philosophy
in Honor of
Roland J. Teske, SJ
 Tolle Lege
Essays on
Augustine & on
Medieval Philosophy
in Honor of
Roland J. Teske, SJ

Edited by Richard C. Taylor,

David Twetten, & Michael Wreen
 Marquette Studies in philosophy
No. 73
Andrew Tallon, series editor
Library of Congress Cataloging-in-Publication Data

Tolle lege : essays on Augustine and on medieval philosophy in honor

of Roland J. Teske, SJ / edited by Richard C. Taylor, David Twetten &
Michael Wreen.
       p. cm. —  (Marquette studies in philosophy ; no. 73)
  Includes bibliographical references and index.
  ISBN-13: 978-0-87462-807-4 (hardcover : alk. paper)
  ISBN-10: 0-87462-807-5 (hardcover : alk. paper)
1.  Augustine, Saint, Bishop of Hippo. 2.  Philosophy, Medieval.  I.
Teske, Roland J., 1934- II. Taylor, Richard C., 1950- III. Twetten, David,
1957- IV. Wreen, Michael J.
  BR65.A9T55 2011
  270.2092—dc22
2011009448

The cover image is from a stained glass window entitled “Conversion in the
Garden,” in the St. Thomas of Villanova Church on the campus of Villanova
University. Photography by Aurora Imaging Company (Conshohocken, PA).
Gratefully used with kind permission of Villanova University (Villanova, PA).

© 2011 Marquette University Press

Milwaukee, Wisconsin 53201-3141
All rights reserved.
www.marquette.edu/mupress/
The paper used in this publication meets the minimum requirements of the
American National Standard for Information Sciences—
Permanence of Paper for Printed Library Materials, ANSI Z39.48-1992.
 TABLE OF CONTENTS
Table of Abbreviations & Corresponding Editions ~ 7
Introduction ~ 11
Publications of Roland J. Teske, SJ ~ 17

Part One: Essays on St Augustine

1. The Nature of the Pelagian Crisis
Gerald Bonner ~ 61

2. Augustine as a Reader of Cicero

Charles Brittain ~ 81

3. Augustinian Views on Memory as an Aid to Reading The Tempest

Joseph Koterski, SJ ~ 115

4. Augustine and the Filioque

Joseph T. Lienhard, SJ ~ 137

5. Becoming One Christ: The Dynamics of Augustinian Deification

David Vincent Meconi, SJ ~ 155

6. Friendship and Happiness:

Why Matter Matters in Augustine’s Confessions
Ann A. Pang-White ~ 175

7. Augustine and the Beginning of Theology

Frederick Van Fleteren ~ 197

8. Quinque argumenta Pelagianorum: Zu Funktion und Herkunft

pelagianischer Sätze in Augustins Contra Iulianum, Buch 2
Dorothea Weber ~ 209

9. The End of the Soliloquy: Towards a Later Augustine

James Wetzel ~ 231
6 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

Part Two: Essays on Medieval Philosophy

10. The Falling Dog and the Numerical Unity of Motion
John P. Doyle ~ 253

11. Mystic as Experienced Exegete: Bernard of Clairvaux

William Harmless, SJ ~ 277

12. William of Auvergne on the Human Being

John A. Laumakis ~ 303

13. Late Renaissance Discussions Regarding the Hierarchy of Being:

Francesco Buonamici, Galileo Galilei, Jacopo Mazzoni, and
Cesare Cremonini
Edward P. Mahoney (†) ~ 321

14. Li or Ly, Marker of Metalanguage in Scholastic Latin

Philipp W. Rosemann ~ 335

Index of Names ~ 353

Index of Subjects ~ 359

 Table of Abbreviations
and Corresponding Editions
Patristic Series
PL Patrologiae cursus completus: Series Latina. Ed. J. P.
Migne. Paris: Garnier Frères, 1844–1864.

CSEL Corpus Scriptorum Ecclesiasticorum Latinorum. Vienna:

Tempsy, 1866–.

CCSL Corpus Christianorum, Series Latina. Turnhout, Bel-

gium: Brepols, 1954–.

BA Bibliothèque Augustinienne. Œuvres de saint Augustin.

Paris: Desclée de Brouwer, 1949–.

Other Editions of Augustine

Dolbeau Augustine. Vingt-six sermons au peuple d’Afrique: Re-
trouvés à Mayence, édités et commentés par F. Dolbeau.
Collection des études augustiniennes, Série Antiquité
147. Paris: Institut d’études augustiniennes, 1996.

Simonetti Augustine. L’istruzione cristiana. Ed. M. Simonetti.

Scrittori greci e latini. Milan: Fondazione Lorenzo Valla;
Arnaldo Mondadori, 1994.
8 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

Abbreviations to Works of Augustine

Ad Simpl. Ad Simplicianum CCSL 44
Bapt. De baptismo CSEL 51
Civ. De civitate dei CCSL 47, 48
Conf. Confessionum libri tredecim CCSL 27
C. acad. Contra academicos CCSL 29
C. Cresc. Contra Cresconium grammati- CSEL 52
cum et Donatistam
C. ep. Pel. Contra duas epistulas Pelagia- CSEL 60
norum
C. Faust. Contra Faustum manichaeum CSEL 25-1
C. Fel. Contra Felicem manichaeum CSEL 25-2
C. Iul. Contra Iulianum PL 44
C. Iul. op. Contra Iulianum opus imper- CSEL 85-1, 85-2
imperf. fectum
C. Max. Contra Maximinum Arrianum PL 44
C. s. Arrian. Contra sermonem Arrianorum CSEL 92
Doctr. chr. De doctrina Christiana Simonetti
Ench. Enchiridion ad Laurentium de CCSL 46
fide et spe et caritate
En. Ps. Enarrationes in Psalmos CCSL 38, 39, 40
Ep. Epistulae CSEL 34, 44, 57
F. et symb. De fide et symbol CSEL 41
Gn. c. Man. De Genesi contra Manichaeos CSEL 91
Gn. litt. De Genesi ad litteram BA 48, 49
Gest. Pel. De gestis Pelagii CSEL 42
Gr. et De gratia Christi et de peccato CSEL 42
pecc. or. originali
™ Table of Abbreviations 9

Io. ep. tr. In epistulam Iohannis ad Par- PL 35

thos tractatus decem
Io. ev. tr. In Iohannis evangelium tracta- CCSL 36
tus CXXIV
Lib. arb. De libero arbitrio CCSL 29
Mag. De magistro CCSL 29
Mor. De moribus ecclesiae catholi- CSEL 90
cae et de moribus Manichaeo-
rum
Nat. et gr. De natura et gratia CSEL 60
Nupt. et De nuptiis et concupiscentia CSEL 42
conc.
Ord. De ordine CCSL 29
Pat. De patientia CSEL 41
Pecc. mer. De peccatorum meritis et remis- CSEL 60
sione et de baptismo parvulo-
rum ad Marcellinum
Perf. iust. De perfectione iustitiae hominis CSEL 42
Persev. De dono perseverantiae PL 45
Retr. Retractationes CCSL 57
Serm. Sermones PL 38, Dolbeau
Sol. Soliloquia CSEL 89
Trin. De trinitate CCSL 50, 50A
Util. cred. De utilitate credenda CSEL 25-1
Vera rel. De vera religione CCSL 32
 INTRODUCTION

R
ev. Roland J. Teske, SJ, Professor Emeritus in the
Philosophy Department at Marquette University,
has made extraordinary contributions to the study of
medieval philosophy and theology in America and
throughout the world. He has published thirty-two
books of translations and studies of major figures and issues, one
hundred articles in journals and books, and numerous articles for
reference works. With the publication of his translation (with Fr
Francis Wade, SJ) of The Trinity by William of Auvergne in 1989,
Fr Teske began almost singlehandedly to revitalize the study of
William of Auvergne as a philosophically significant figure of the
early 13th century. Five books of translations and numerous arti-
cles explicating William’s thought followed the translation. At the
same time he breathed new life into the study of St Augustine with
a series of new translations—thirteen volumes in all—as well as
with his articles and books. In addition, he has underscored the
importance of Henry of Ghent with five volumes of translations
and a number of articles on Henry’s thought.
Roland Teske was inspired by his Jesuit teachers at Marquette
High in Milwaukee, Wisconsin, to join the Society of Jesus and
undertake studies in the Jesuit scholasticate at St. Louis University.
He received his B.A. in philosophy and classical languages there.
This was soon followed with a licentiate in Philosophy (Ph.L.), as
well as an M.A. in Classical Studies (with the thesis, “Two Vati-
can Manuscripts of Xenophon’s Lacedaimoniorum respublica”).
Ordained in 1965, he completed a licentiate in sacred theology
(S.T.L.) in 1966 at St. Louis. In 1967 he began his doctoral stud-
ies at the University of Toronto where he received his Ph.D. in
philosophy in 1973. His dissertation did not speak of things to
come! Its title is: “The Identity of Things and Selves in the Meta-
physics of F. H. Bradley.” After teaching at Marquette University
from 1970 to 1973, he returned to St. Louis University to serve as
Acting Dean of the College of Philosophy and Letters (1973–74)
and as editor of The Modern Schoolman (1974–76), while teach-
ing courses in the Philosophy Department. In 1974 he accepted a
12 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

position at Marquette University. There he rose through the ranks

to be become the first person to sit in the Schuenke Chair of Phi-
losophy, a position he held until his retirement in 2008. Fr Teske
was also Bannon Visiting Professor at Santa Clara University in
1990, Edmund Miller Visiting Chair at John Carroll University in
1993–94, and recipient of the Augustinian Endowed Chair in the
Thought of St Augustine at Villanova University in 2001. He has
been an invited speaker at international meetings and congresses,
in such places as Vienna, Leuven, Geneva and Wolfenbüttel. Fr
Teske has received grants from the National Endowment for the
Humanities, twice from the Augustinian Heritage Institute, and
many times from his home institution, Marquette University. In
2003 he was the recipient of the Haggerty Award for Research
Excellence at Marquette University, an award which paid due rec-
ognition to him for his many contributions and for the model for
research and scholarship that he and his work have provided.

WRITINGS
Fr Teske’s prominence in the field of medieval philosophy was es-
tablished quickly in the years following his work with Rev. Fran-
cis Wade, SJ, on the English translation of William of Auvergne’s
De trinitate. He went on to translate William’s De immortalitate
animae (1991), two volumes comprising major portions of part
one of the De universo (1998, 2007), and William’s De anima
(2001). A sixth of seven volumes in the series has now appeared: a
translation of the De virtutibus (2009). Thirteen of Teske’s twenty
scholarly studies on William have been collected, together with a
bibliography, in Studies in the Philosophy of William of Auvergne,
Bishop of Paris (1228–1249). The volume appeared in Marquette
Studies in Philosophy (2006).
Fr Teske is perhaps best known for his work on St Augustine.
His methodology is much influenced by the writings and example
of Robert O’Connell, SJ. Central to Teske’s approach in reading
Augustine in his historical context is consideration of Augustine’s
sources, especially Plotinus. Since 1991, in addition to co-editing
a volume of conference papers on Augustine, he has published
thirteen volumes of translations of Augustine (including a number
of works never before translated into English), for three major se-
™ Introduction 13

ries: “The Fathers of the Church,” published by The Catholic Uni-

versity of America Press; and “The Works of Saint Augustine: A
Translation for the 21st Century,” and “The Augustine Series,” both
overseen by the Augustinian Heritage Institute of Villanova Uni-
versity. These publications include a volume funded by the Nation-
al Endowment for the Humanities containing two of Augustine’s
three commentaries on Genesis (1991); another volume gathering
Augustine’s On Heresies, his three anti-Arian works and two of the
Arian treatises that they address, together with Augustine’s anti-
Marcionist, anti-Priscillianist, and anti-Origenist writings (1995);
four volumes containing all of Augustine’s anti-Pelagian works ex-
cept on Faith and Works (1997–2000); two volumes comprising all
of the exclusively anti-Manichean treatises (2006–2007); four vol-
umes (funded by grants from the Augustinian Heritage Institute) of
the complete Letters (2001–2005); and now in 2010, Augustine’s
The Happy Life. In 1996, Teske contributed a much-cited volume
to Marquette’s distinguished Aquinas Lecture series: Paradoxes of
Time in St. Augustine. In addition, Teske has published over fifty
scholarly studies on Augustine, fourteen of which are reprinted in
To Know God and the Soul: Essays on the Thought of St. Augustine
(2008), and another fourteen of which are now collected in Augus-
tine of Hippo—Philosopher, Exegete, and Theologian: A Second
Collection, for Marquette University Press (2009).
In the late 1980s, Dr Raymond Macken of the Catholic Univer-
sity of Leuven contacted Fr Teske as editor of Marquette’s Me-
dieval Philosophical Texts in Translation series to inquire about
making Henry of Ghent better known through translations into
English. Macken offered Fr Teske the new critical editions of
Henry in the original Latin as a basis for the translations. From this
collaboration there followed the Quodlibetal Questions on Free
Will (1993), later the Quodlibetal Questions on Moral Problems
(2005), and still later Henry of Ghent’s Summa of Ordinary Ques-
tions, Article One: On the Possibility of Knowing (2007). Fr Teske
has found Henry vastly more interesting than he had dreamed: as
in the case of William, “there is much gold to be mined there.” In
2001, Dr Philipp Rosemann, the editor of the University of Dallas’
Medieval Texts and Translations series, spoke to Teske about tak-
ing over the translation begun by Jos Decorte of articles 21–24 of
the Summa quaestionum ordinarium (Decorte had suddenly and
14 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

unexpectedly died in an accident). Since then Fr Teske has pub-

lished Henry of Ghent’s Summa: Questions on God’s Existence
and Essence (2005) and Henry of Ghent’s Summa: Questions on
God’s Unity and Simplicity (Articles 25–30) (2006), each of which
contains the best available printed edition of Henry’s original Lat-
in. Eight scholarly studies on Henry, focusing especially on ques-
tions that arise relating to the proofs for God’s existence, have also
been published by Fr Teske.
Among the central themes in the thought of Augustine, Wil-
liam of Auvergne, and Henry of Ghent that Teske has explored are
the nature of necessity, time, and eternity; the nature of the soul,
especially its powers of imagination, memory, intellect, and free
will; God’s existence, nature, and attributes; the metaphysics of
creation and the eternity of the world; and love, evil, and the hu-
man condition. His theological interests have also emerged in his
work on Augustine, William and Henry; topics covered include
sacrifice, grace, sin, the spiritual senses, the beatific vision, Chris-
tology, and the relation of faith and reason. His most argumenta-
tive and systematic study defends classical theism’s account of
omnipotence against a contemporary critic (“Omniscience, Om-
nipotence, and Divine Transcendence,” New Scholasticism 1979).
One can even see a return to the themes of his theological and
doctoral training in “Rahner on the Relation of Nature and Grace”
and “Bradley and Lonergan’s Relativist,” two papers that fall out-
side his work on the medievals. But this is perhaps not altogether
surprising since Teske’s first book was a co-translation of a Re-
naissance Jesuit theologian, The Spiritual Writings of Robert Bel-
larmine (1989).
Less conspicuous, but no less impressive than Teske’s publica-
tion record, is his work as an editor of the work of others. In ad-
dition to having served as editor and acting editor of The Modern
Schoolman and Theology Digest, Fr Teske has edited some thirty
volumes of Marquette University’s annual Aquinas Lecture series,
and some nineteen volumes for Marquette’s Medieval Philosophi-
cal Texts in Translation series. The series includes translations of
William of Auvergne, Henry of Ghent, Francisco Suárez, Albert
the Great, Hugh of St Victor, Dietrich of Freiberg, Francisco de
Vitoria, Domingo Gundissalinus, Gottschalk, and the Conimbri-
censes Commentators. The hallmark of these volumes is the stan-
™ Introduction 15

dard he set for his own translations: fidelity to the original Latin
texts in a concise, readable English prose.
But teaching is as much a part of Teske’s professional life as
his research. In his years at Marquette University he has acquired
a reputation as an insightful and challenging teacher, a profes-
sor who prods his undergraduates to understand and appreciate
the value of philosophy. On the graduate level his courses and
seminars on St Augustine, William of Auvergne, and Henry of
Ghent are viewed by students as among the most stimulating, de-
manding, and helpful. Six doctoral dissertations were completed
under his direction and he has served on twenty-six other disser-
tation committees. He was twice Director of Graduate Studies in
the Philosophy at Marquette and once Director of the University
Honors Program. “On the side” he has led many year-long reading
groups, helping students to master Latin and Greek.
Fr Teske has contributed greatly the understanding and appre-
ciation of the medievals, but more that, he has been an exemplar
of a university professor in the very best sense of the term. On
the side of scholarship, he has made a large number of important
but largely unknown and neglected texts available to the scholarly
community, enhanced our understanding of them and other better-
known texts, and inspired the community of scholars to go further
in their understanding of these thinkers. On the side of teaching,
he has personally trained a number of younger scholars—some
of whom are represented in this volume—to conduct careful and
responsible research and to add to philosophical knowledge. And
on the side of service, he has helped guide his department and
university to do its proper business in an efficient manner that is at
once true to the traditional aims of the university and responsive
to the life of the community. Although it is Fr Teske’s scholarship
that is in the foreground in this volume, it is the whole person that
we wish to thank and celebrate.*
Richard C. Taylor
David Twetten
Michael Wreen

* The editors would like to express their thanks especially to Michael

Anderson and Daniel Vecchio for their ever-reliable editorial assis-
tance.
 Publications of
Roland J. Teske, SJ*
Books
1989
1. Bellarmine, Robert. Spiritual Writings. Trans. J. Patrick Don-
nelly, SJ, and Roland J. Teske, SJ. Classics of Western Spiri-
tuality Series. New York: Paulist Press, 1989.

2. William of Auvergne. The Trinity, or the First Principle (De

trinitate, seu de primo principio). Trans. Francis Wade, SJ,
and Roland J. Teske, SJ. Introduction and notes by R. J. Teske,
SJ. Mediaeval Philosophical Texts in Translation 28. Milwau-
kee: Marquette University Press, 1989.
1991
3. St Augustine of Hippo. On Genesis: Two Books on Genesis
against the Manichees; and On the Literal Interpretation of
Genesis: An Unfinished Book. Introduction, translation, and
notes by R. J. Teske, SJ. The Fathers of the Church, vol. 84.
Washington, DC: The Catholic University of America Press,
1991.

4. William of Auvergne. The Immortality of the Soul (De immor-

talitate animae). Introduction, translation, and notes by R. J.
Teske, SJ. Mediaeval Philosophical Texts in Translation 30.
Milwaukee: Marquette University Press, 1991.
1993
5. Henry of Ghent. Quodlibetal Questions on Free Will. Intro-
duction, translation, and notes by R. J. Teske, SJ. Mediaeval

* Updated to April, 2011.

18 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

Philosophical Texts in Translation 32. Milwaukee: Marquette

University Press, 1993.

6. Lienhard, Joseph T., SJ, Muller, Earl C., SJ, and Teske, Ro-
land J., SJ (eds). Augustine: Presbyter factus sum. Collectanea
Augustiniana 2. New York: Peter Lang, 1993.
1995
7. St Augustine of Hippo. Arianism and Other Heresies: Heresies;
Memorandum to Augustine; To Orosius in Refutation of the
Priscillianists and Origenists; Arian Sermon; Answer to an
Arian Sermon; Debate with Maximinus; Answer to Maximi-
nus; Answer to an Enemy of the Law and the Prophets. Intro-
ductions, translation, and notes by R. J. Teske, SJ. The Works
of Saint Augustine: A Translation for the 21st Century, I, vol.
18. Hyde Park, NY: New City Press, 1995.
1996
8. Teske, Roland J., SJ. Paradoxes of Time in Saint Augustine.
The 1996 Aquinas Lecture. Milwaukee: Marquette University
Press, 1996.
1997
9. St Augustine of Hippo. Answer to the Pelagians I: The Punish-
ment and Forgiveness of Sins and the Baptism of Little Ones;
The Spirit and the Letter; Nature and Grace; The Perfection
of Human Righteousness; The Proceedings against Pelagius;
The Grace of Christ and Original Sin; The Nature and Origin
of the Soul. Introduction, translation, and notes by R. J. Teske,
SJ. The Works of Saint Augustine: A Translation for the 21st
Century, I, vol. 23. Hyde Park, NY: New City Press, 1997.
1998
10. St Augustine of Hippo. Answer to the Pelagians II: Marriage
and Desire; Answer to Two Letters of the Pelagians; Answer
to Julian. Introduction, translation, and notes by R. J. Teske,
SJ. The Works of Saint Augustine: A Translation for the 21st
Century, I, vol. 24. Hyde Park, NY: New City Press, 1998.
™ Publications of Roland J. Teske, SJ 19

11. William of Auvergne. The Universe of Creatures. Selections

translated with introduction and notes by R. J. Teske, SJ. Me-
diaeval Philosophical Texts in Translation 35. Milwaukee:
Marquette University Press, 1998.
1999
12. St Augustine of Hippo. Answer to the Pelagians III: Unfin-
ished Work in Answer to Julian. Introduction, translation, and
notes by R. J. Teske, SJ. The Works of Saint Augustine: A
Translation for the 21st Century, I, vol. 25. Hyde Park, NY:
New City Press, 1999.
2000
13. St Augustine of Hippo. Answer to the Pelagians IV: Grace and
Free Choice; Rebuke and Grace; The Predestination of the
Saints; The Gift of Perseverance. Introduction, translation,
and notes by R. J. Teske, SJ. The Works of Saint Augustine:
A Translation for the 21st Century, I, vol. 26. Hyde Park, NY:
New City Press, 2000.
2001
14. St Augustine of Hippo. Letters, vol. 1: 1–99. Introduction,
translation, and notes by R. J. Teske, SJ. The Works of Saint
Augustine: A Translation for the 21st Century, II, vol. 1. Hyde
Park, NY: New City Press, 2001.

15. William of Auvergne. The Soul. Introduction, translation, and

notes by R. J. Teske, SJ. Mediaeval Philosophical Texts in
Translation 37. Milwaukee: Marquette University Press, 2001.
2003
16. St Augustine of Hippo. Letters, vol. 2: 100–155. Introduction,
translation, and notes by R. J. Teske, SJ. The Works of Saint
Augustine: A Translation for the 21st Century, II, vol. 2. Hyde
Park, NY: New City Press, 2003.
2004
17. St Augustine of Hippo. Letters, vol. 3: 156–210: Introduction,
translation, and notes by R. J. Teske, SJ. The Works of Saint
20 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

Augustine: A Translation for the 21st Century, II, vol. 3. Hyde

Park, NY: New City Press, 2004.
2005
18. Henry of Ghent. Henry of Ghent’s Summa: The Questions on
God’s Existence and Essence (Articles 21–24). Trans. Jos De-
corte, and Roland J. Teske, SJ. Latin text, introduction, and
notes by R. J. Teske, SJ. Dallas Medieval Texts and Transla-
tions 5. Leuven: Peeters, 2005.

19. Henry of Ghent. Quodlibetal Questions on Moral Problems.

Introduction, translation, and notes by R. J. Teske, SJ. Medi-
aeval Philosophical Texts in Translation 41. Milwaukee: Mar-
quette University Press, 2005.

20. St Augustine of Hippo. Letters, vol. 4: 211–270 and 1*–29*.

Introduction, translation, and notes by R. J. Teske, SJ. The
Works of Saint Augustine: A Translation for the 21st Century,
II, vol. 4. Hyde Park, NY: New City Press, 2005.
2006
21. Henry of Ghent. Henry of Ghent’s Summa: The Questions on
God’s Unity and Simplicity (Articles 25–30). Latin text, in-
troduction, translation, and notes by R. J. Teske, SJ. Dallas
Medieval Texts and Translations 6. Leuven: Peeters, 2006.

22. St Augustine of Hippo. The Manichean Debate. Introduction,

translation, and notes by R. J. Teske, SJ. The Works of Saint
Augustine: A Translation for the 21st Century, I, vol. 19. Hyde
Park, NY: New City Press, 2006.

23. Teske, Roland J., SJ. Studies in the Philosophy of William of

Auvergne, Bishop of Paris (1228–1249). Marquette Studies
in Philosophy 51. Milwaukee: Marquette University Press,
2006.
2007
24. St Augustine of Hippo. Answer to Faustus, a Manichean
(Contra Faustum Manichaeum). Introduction, translation, and
™ Publications of Roland J. Teske, SJ 21

notes by R. J. Teske, SJ. The Works of Saint Augustine: A

Translation for the 21st Century, I, vol. 20. Hyde Park, NY:
New City Press, 2007.

25. William of Auvergne. The Providence of God regarding the

Universe: Part Three of the First Principle Part of The Uni-
verse of Creatures. Introduction, translation, and notes by
R. J. Teske, SJ. Mediaeval Philosophical Texts in Translation
43. Milwaukee: Marquette University Press, 2007.
2008
26. Henry of Ghent. Henry of Ghent’s Summa of Ordinary Ques-
tions, Article One: On the Possibility of Knowledge. Introduc-
tion, translation, and notes by R. J. Teske, SJ. South Bend, IN:
St. Augustine’s Press, 2008.

27. Teske, Roland J., SJ. To Know God and the Soul: Essays on the
Thought of Saint Augustine. Washington, DC: The Catholic
University of America Press, 2008.
2009
28. St Prosper of Aquitaine. De vocatione omnium gentium, ed.
R. J. Teske, SJ, and D. Weber. Corpus scriptorum ecclesiasti-
corum Latinorum, vol. 97. Vienna: Verlag der Oesterreichi-
schen Akademie der Wissenschaften, 2009.

29. Teske, Roland J., SJ. Augustine of Hippo—Philosopher, Ex-

egete, and Theologian: A Second Collection of Essays. Mar-
quette Studies in Philosophy 66. Milwaukee, WI: Marquette
University Press, 2009.

30. William of Auvergne. On the Virtues (De virtutibus). Intro-

duction, translation, and notes by R. J. Teske, SJ. Mediaeval
Philosophical Texts in Translation 45. Milwaukee: Marquette
University Press, 2009.
2010
31. St Augustine of Hippo. Trilogy on Faith and Happiness. Ed.
B. Ramsay. Trans. M. G. Campbell, OSA, R. Kearney, R. J.
22 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

Teske, SJ [containing: Augustine, The Happy Life, Introduc-

tion, translation, and notes by R. J. Teske, SJ]. The Augustine
Series 6. Hyde Park, NY: New City Press.
2011
32. William of Auvergne. Selected Spiritual Writings: Why God
Became Man; On Grace; On Faith. Introduction, translation,
and notes by R. J. Teske, SJ. Mediaeval Sources in Translation
50. Toronto: Pontifical Institute of Mediaeval Studies.

ARTICLES AND BOOK CHAPTERS

1961
33. “Plato’s Later Dialectic.” The Modern Schoolman 38 (1961)
171–201.
1963
34. “The End of Man in the Philosophy of Averroes.” New Scho-
lasticism 37 (1963) 431–461.
1979
35. “Omniscience, Omnipotence, and Divine Transcendence.”
New Scholasticism 53 (1979) 277–294.
1980
36. “Augustine, Flew and the Free Will Defense.” Forty-Second
Annual Convention of the Jesuit Philosophical Association
(1980) 9–27. Reprinted in R. J. Teske, SJ, Augustine of Hip-
po—Philosopher, Exegete, and Theologian: A Second Collec-
tion of Essays (2009), pp. 39–60.

37. “A Response to Dr. Ommen.” In W. J. Kelly, SJ (ed.), The-

ology and Discovery: Essays in Honor of Karl Rahner, SJ,
pp. 265–267. Milwaukee: Marquette University Press, 1980.

38. “Second Response to Thomas B. Ommen, ‘The Preunder-

standing of the Theologian’,” In W. J. Kelly, SJ (ed.), The-
ology and Discovery: Essays in Honor of Karl Rahner, SJ,
pp. 231–261. Milwaukee: Marquette University Press, 1980.
™ Publications of Roland J. Teske, SJ 23

1981
39. “Properties of God and the Predicaments in De Trinitate V.”
The Modern Schoolman 59 (1981) 1–19. Reprinted as “Prop-
erties of God and the Predicaments in De Trinitate 5,” in R. J.
Teske, SJ, To Know God and the Soul: Essays on the Thought
of Saint Augustine (2008), pp. 93–111.
1983
40. “Saint Augustine on the Incorporeality of the Soul in Letter
166.” The Modern Schoolman 60 (1983) 170–188. Reprinted
as “Augustine on the Incorporeality of the Soul in Letter 166,”
in R. J. Teske, SJ, To Know God and the Soul: Essays on the
Thought of Saint Augustine (2008), pp. 197–215.

41. “The World-Soul and Time in St. Augustine.” Augustinian

Studies 14 (1983) 75–92. Reprinted as “The World-Soul and
Time in Augustine,” in R. J. Teske, SJ, To Know God and
the Soul: Essays on the Thought of Saint Augustine (2008),
pp. 216–237.
1984
42. “Platonic Reminiscence and Memory of the Present in St. Au-
gustine.” New Scholasticism 58 (1984) 220–235. Reprinted
in R. J. Teske, SJ, Augustine of Hippo—Philosopher, Exe-
gete, and Theologian: A Second Collection of Essays (2009),
pp. 61–76.

43. “Spirituals and Spiritual Interpretation in Augustine.” Augus-

tinian Studies 15 (1984) 65–81. Reprinted in R. J. Teske, SJ,
To Know God and the Soul: Essays on the Thought of Saint
Augustine (2008), pp. 49–69.
1985
44. “Augustine’s Use of ‘Substantia’ in Speaking about God.” The
Modern Schoolman 62 (1985) 147–163. Reprinted in R. J.
Teske, SJ, To Know God and the Soul: Essays on the Thought
of Saint Augustine (2008), pp. 112–130.
24 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

45. “‘Vocans temporales, faciens aeternos’: St. Augustine on

Liberation from Time.” Traditio 41 (1985) 29–47. Reprint-
ed as “‘Vocans temporales, faciens aeternos’: Augustine on
Liberation from Time,” in R. J. Teske, SJ, To Know God and
the Soul: Essays on the Thought of Saint Augustine (2008),
pp. 238–258.
1986
46. “The Aim of Augustine’s Proof that God Truly Is.” Interna-
tional Philosophical Quarterly 26 (1986) 253–268. Reprinted
in R. J. Teske, SJ, To Know God and the Soul: Essays on the
Thought of Saint Augustine (2008), pp. 26–48. Japanese trans-
lation, no. 53.

47. “Divine Immutability in Saint Augustine.” The Modern

Schoolman 63 (1986) 233–249. Reprinted as “Divine Immu-
tability in Augustine,” in R. J. Teske, SJ, To Know God and
the Soul: Essays on the Thought of Saint Augustine (2008),
pp. 131–151.

48. “Love of Neighbor in St. Augustine.” In Atti, Congresso In-

ternazionale su S. Agostino nel XVI Centenario della Conver-
sione, Roma, 15–20 settembre 1986, vol. 3, Sezioni di studio
5–6, pp. 81–102. Studia Ephemeridis “Augustinianum” 26.
Rome: Institutum Patristicum “Augustinianum,” 1987. Re-
printed as “Love of Neighbor in Augustine,” in R. J. Teske,
SJ, To Know God and the Soul: Essays on the Thought of Saint
Augustine (2008), pp. 70–90.

49. Rahner, Karl, SJ. Karl Rahner in Dialogue: Conversations and

Interviews, 1965–1982, ed. H. D. Egan, SJ. New York: Cross-
road, 1986; translation of Karl Rahner, SJ, Im Gespräch, 2
vols, ed. P. Imhof, and H. Biallowons (Munich: Kösel-Verlag,
1982).
Interviews translated by R. J. Teske, SJ:
n. 31. Karl Rahner, SJ, “A Theology of the Church That Seeks
to Serve” (interview with Meinold Krauss for South-German
Radio, Stuttgart, April 14, 1979), pp. 204–210.
™ Publications of Roland J. Teske, SJ 25

n. 41. Karl Rahner, SJ, “Death as Fulfillment” (interview

with Gerhard Ruis for Die Furche, Salzburg, April 2, 1980),
pp. 238–240.

n. 56. Karl Rahner, SJ, “Theological Thinking and Religious

Experience” (interview with Rogelio García-Mateo and Peter
Kammerer for Entschluss, Innsbruck 1982), pp. 324–330.
1987
50. “The De libero arbitrio and Proof for God’s Existence.” Phi-
losophy and Theology 2 (1987) 124–142. Revised from: “The
De Libero Arbitrio Proof for God’s Existence,” Proceedings
of the Jesuit Philosophical Association 48 (1987) 15–47.
1988
51. “A Decisive Admonition for St. Augustine?” Augustinian
Studies 19 (1988) 85–92.

52. “The Motive for Creation according to Saint Augustine.” The

Modern Schoolman 65 (1988) 245–253. Reprinted as “The
Motive for Creation according to Augustine,” in R. J. Teske,
SJ, To Know God and the Soul: Essays on the Thought of Saint
Augustine (2008), pp. 155–164.
1989
53. [“Die Absicht des augustinischen Beweises, daß Gott warhr-
haft sei.”] Trans. Hiroyuki Tani. Sophia Philosophica 3 (1989)
103–120. Japanese version of no. 46.

54. “Homo spiritualis in St. Augustine’s De Genesi contra Mani-

chaeos.” In Cappadocian Fathers, Chrysostom and His Greek
Contemporaries, Augustine, Donatism, and Pelagianism: Pa-
pers Presented to the Tenth International Conference on Pa-
tristic Studies Held in Oxford, 1987, ed. E. A. Livingstone,
vol. 4, pp. 351–355. Studia Patristica 22. Peeters: Leuven,
1989. Spanish translation, no. 61.

55. “Rahner on the Relation of Nature and Grace.” Philosophy

and Theology Disk Supplement 4 (1989) 109–122.
26 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

1990
56. “Bradley and Lonergan’s Relativist.” Philosophy and Theol-
ogy 5 (1990) 125–136.

57. “The Identity of the Italici in William of Auvergne’s Discus-

sion of the Eternity of the World.” Proceedings of the Patris-
tic, Mediaeval, and Renaissance Conference 15 (1990) 191–
203. Reprinted in R. J. Teske, SJ, Studies in the Philosophy of
William of Auvergne (2006), pp. 53–63.

58. “The Image and Likeness of God in St. Augustine’s De Gene-

si ad litteram liber imperfectus.” Augustinianum 30 (1990)
441–451. Reprinted in R. J. Teske, SJ, Augustine of Hippo—
Philosopher, Exegete, and Theologian: A Second Collection of
Essays (2009), pp. 271–280.

59. “William of Auvergne on the Eternity of the World.” The Mod-

ern Schoolman 67 (1990) 187–205. Reprinted in R. J. Teske,
SJ, Studies in the Philosophy of William of Auvergne (2006),
pp. 29–52.

60. Rahner, Karl, SJ. Faith in a Wintry Season: Conversations and

Interviews with Karl Rahner in the Last Years of His Life, ed.
H. D. Egan. New York: Crossroad, 1990; translation of: Karl
Rahner, SJ, Glaube in winterlicher Zeit: Gespräche mit Karl
Rahner aus den letzten Lebensjahren, ed. P. Imhof, and H.
Biallowons (Düsseldorf: Patmos, 1986).
Interviews translated by R. J. Teske, SJ:
n. 3. Karl Rahner, SJ, “The High Point of an Eighty-Year-Old
Theologian’s Life” (interview with the editors of Vida Nueva,
Madrid, March 1984), pp. 38–40.

n. 4. Karl Rahner, SJ, “The Importance of Thomas Aquinas”

(interview with Jan van den Eijnden, Innsbruck, May 1982),
pp. 41–58.
™ Publications of Roland J. Teske, SJ 27

n. 5. Karl Rahner, SJ, “Liberation Theology” (interview with

Ton Oostveen, Amsterdam, September 1978), pp. 61–64.

n. 6. Karl Rahner, SJ, “The Devil, Possession, and Exorcism”

(interview with Reinhold Iblacker, SJ, Munich, September
1974), pp. 65–69.
1991
61. “El Homo spiritalis en el De Genesi contra manichaeos.”
Spanish version of no. 54. Trans. José Oroz. Augustinus (Ma-
drid) 36 (1991) 305–310.

62. “St. Augustine’s View of the Original Human Condition in De

Genesi contra Manichaeos.” Augustinian Studies 22 (1991)
141–155. Reprinted as “Augustine’s View of the Human Con-
dition in De Genesi contra Manichaeos,” in R. J. Teske, SJ,
To Know God and the Soul: Essays on the Thought of Saint
Augustine (2008), pp. 180–194.
1992
63. “Augustine’s Epistula X: Another Look at deificari in otio.”
Augustinianum 32 (1992) 289–299. Reprinted as “Augustine’s
Epistula X: Another Look at ‘deificari in otio’,” in R. J. Teske,
SJ, Augustine of Hippo—Philosopher, Exegete, and Theolo-
gian: A Second Collection of Essays (2009), pp. 97–108.

64. “‘Homo spiritualis’ in the Confessions of St. Augustine.” In

Augustine: From Rhetor to Theologian, ed. J. McWilliam,
pp. 67–76. Waterloo, Ontario: Wilfrid Laurier University
Press, 1992.

65. “Origen and St. Augustine’s First Commentaries on Genesis.”

In Origeniana Quinta: Historica, Text and Method, Biblica,
Philosophica, Theologica, Origenism and Later Develop-
ments. Papers of the 5th International Origen Congress, Bos-
ton College, 14–18 August 1989, ed. R. J. Daly, pp. 179–185.
Leuven: Peeters, 1992.
28 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

66. “Saint Augustine as Philosopher: The Birth of Christian Meta-

physics.” Augustinian Studies 23 (1992) 7–32. Reprinted
in Everett Ferguson (ed.), Christianity in Relation to Jews,
Greeks, and Romans, Recent Studies in Early Christianity 2
(New York: Garland Publications, 1999), pp. 205–230; also
in R. J. Teske, SJ, To Know God and the Soul: Essays on the
Thought of Saint Augustine (2008), pp. 3–25.

67. “William of Auvergne on De re and De dicto Necessity.” The

Modern Schoolman 69 (1992) 111–121. Reprinted in R. J.
Teske, SJ, Studies in the Philosophy of William of Auvergne
(2006), pp. 65–79.
1993
68. “Augustine, Maximinus and Imagination.” Augustiniana 43
(1993) 27–41. Reprinted in R. J. Teske, SJ, Augustine of Hip-
po—Philosopher, Exegete, and Theologian: A Second Collec-
tion of Essays (2009), pp. 235–251.

69. “Heresy and Imagination in St. Augustine.” In Cappadocian

Fathers, Greek Authors after Nicaea, Augustine, Donatism
and Pelagianism: Papers Presented at the Eleventh Interna-
tional Conference on Patristic Studies Held in Oxford, 1991,
ed. E. A. Livingstone, vol. 4, pp. 400–404. Studia Patristica
27. Peeters: Leuven, 1993. Spanish translation, no. 80.

70. “The Link between Faith and Time in St. Augustine.” In Au-
gustine: Presbyter factus sum, ed. J. T. Lienhard, E. C. Muller,
and R. J. Teske, SJ, pp. 195–206. Collectanea Augustiniana 2.
New York: Peter Lang, 1993.

71. “St. Augustine’s Use of ‘Manens in Se’.” Revue des études

augustinienes et patristiques 39 (1993) 291–307. Reprinted
in R. J. Teske, SJ, Augustine of Hippo—Philosopher, Exe-
gete, and Theologian: A Second Collection of Essays (2009),
pp. 193–212.
™ Publications of Roland J. Teske, SJ 29

72. “William of Auvergne and the Manichees.” Traditio 48 (1993)

63–75. Reprinted in R. J. Teske, SJ, Studies in the Philosophy
of William of Auvergne (2006), pp. 81–99.

73. “William of Auvergne’s Use of Avicenna’s Principle: ‘Ex uno,

secundum quod unum, non nisi unum’.” The Modern School-
man 71 (1993) 1–15. Reprinted in R. J. Teske, SJ, Studies in
the Philosophy of William of Auvergne (2006), pp. 101–119.
1994
74. “Problems with ‘The Beginning’ in Augustine’s Sixth Com-
mentary on Genesis.” University of Dayton Review 22.3
(1994) 55–67. Reprinted in R. J. Teske, SJ, To Know God and
the Soul: Essays on the Thought of Saint Augustine (2008),
pp. 165–179.

75. “St. Augustine and the Vision of God.” In Augustine: Mystic

and Mystagogue, ed. F. Van Fleteren, J. C. Schnaubelt, OSA,
and J. Reino, pp. 287–308. Collectanea Augustiniana 3. New
York: Peter Lang, 1994. Reprinted in R. J. Teske, SJ, Augus-
tine of Hippo—Philosopher, Exegete, and Theologian: A Sec-
ond Collection of Essays (2009), pp. 145–166.

76. “The Will as King over the Powers of the Soul: Uses and
Sources of an Image in the Thirteenth Century.” Vivarium 32
(1994) 62–71.

77. “William of Auvergne on the Individuation of Human Souls.”

Traditio 49 (1994) 77–93. Reprinted in R. J. Teske, SJ, Studies
in the Philosophy of William of Auvergne (2006), pp. 121–143.

78. “William of Auvergne’s Rejection of the Agent Intellect.” In

Greek and Medieval Studies in Honor of Leo Sweeney, SJ, ed.
W. J. Carroll, and J. J. Furlong, pp. 211–235. New York: Peter
Lang, 1994.
1995
79. “The Criteria for Figurative Interpretation in St. Augustine.”
In De doctrina christiana: A Classic of Western Culture, ed.
30 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

D. W. H. Arnold, and P. Bright, pp. 109–122. Christianity and

Judaism in Antiquity 9. Notre Dame, IN: University of Notre
Dame Press, 1995. Reprinted in R. J. Teske, SJ, Augustine of
Hippo—Philosopher, Exegete, and Theologian: A Second Col-
lection of Essays (2009), pp. 127–143.

80. “Herejía e imaginación en san Agustín.” Trans. Juan Cruz

Lacarra. Augustinus (Madrid) 40 (1995) 291–296. Spanish
version of no. 69.

81. “Ultimate Reality according to Augustine of Hippo.” Ultimate

Reality and Meaning 18 (1995) 20–33. Reprinted in R. J.
Teske, SJ, Augustine of Hippo—Philosopher, Exegete, and
Theologian: A Second Collection of Essays (2009), pp. 21–38.

82. “William of Auvergne’s Arguments for the Newness of the

World.” Mediaevalia: Textos e Estudios 7–8 (1995) 287–302.
Reprinted in R. J. Teske, SJ, Studies in the Philosophy of Wil-
liam of Auvergne (2006), pp. 145–159.
1996
83. “Henry of Ghent’s Rejection of the Principle: ‘Omne quod
movetur ab alio movetur’.” In Henry of Ghent: Proceedings
of the International Colloquium on the Occasion of the 700th
Anniversary of His Death (1293), ed. W. Vanhamel, pp. 279–
308. Ancient and Medieval Philosophy Series 1.15. Leuven:
Leuven University Press, 1996.

84. “William of Auvergne on Freedom of the Will.” In Les phi-

losophies morales et politiques au moyen âge: Actes du IXe
Congrès International de Philosophie Médiévale, Ottawa, du
17 au 22 août 1992, ed. B. C. Bazán, E. Andújar, and L. G.
Sbrocchi, vol. 2, pp. 932–938. New York: Legas, 1996.
1997
85. “Homily Delivered at the Memorial Mass of Robert R. Boyle,
SJ” James Joyce Quarterly 35.1 (1997) 19–21.
™ Publications of Roland J. Teske, SJ 31

86. “Sacrifice in Augustine’s Contra aduersarium legis et

prophetarum.” In Augustine and His Opponents, Jerome, Oth-
er Latin Fathers after Nicaea, Orientalia, Index Patrum and
Table of Contents: Papers Presented at the Twelfth Interna-
tional Conference on Patristic Studies Held in Oxford, 1995,
ed. E. A. Livingstone, vol. 5, pp. 255–259. Studia Patristica
33. Leuven: Peeters, 1997. Spanish translation, no. 92.
1998
87. “Augustine, Jansenius, and the State of Pure Nature.” In Au-
gustinus in der Neuzeit: Colloque de la Herzog August Biblio-
thek de Wolfenbüttel, 14–17 octobre 1996, ed. K. Flasch, and
D. de Courcelles, pp. 161–174. Turnhout: Brepols, 1998.

88. “William of Auvergne and Plato’s World of Ideas.” Traditio

53 (1998) 117–130. Reprinted as “William of Auvergne’s
Rejection of the Platonic Archetypal World,” in R. J. Teske,
SJ, Studies in the Philosophy of William of Auvergne (2006),
pp. 162–178.

89. “William of Auvergne on Philosophy as divinalis and sapi-

entialis.” In Was ist Philosophie im Mittelalter? Akten des X.
Internationalen Kongresses für mittelalterliche Philosophie
der Société internationale pour l’étude de la philosophie mé-
diévale, 25. bis 30. August 1997 im Erfurt, ed. J. A. Aertsen,
and A. Speer, pp. 475–481. Miscellanea Mediaevalia 26. Ber-
lin: Walter de Gruyter, 1998.

90. “William of Auvergne on the Relation between Reason and

Faith.” The Modern Schoolman 75 (1998) 279–291. Reprint-
ed in R. J. Teske, SJ, Studies in the Philosophy of William of
Auvergne (2006), pp. 179–194.
1999
91. “The Definition of Sacrifice in the De ciuitate Dei.” In Nova
Doctrina Vetusque: Essays on Early Christianity in Honor of
Fredric W. Schlatter, SJ, ed. D. Kries, and C. Brown Tkacz,
pp. 153–167. American University Studies 7: Theology and
Religion, 207. New York: Peter Lang, 1999. Reprinted in R. J.
32 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

Teske, SJ, Augustine of Hippo—Philosopher, Exegete, and

Theologian: A Second Collection of Essays (2009), pp. 253–
269.

92. “El sacrificio en Réplica a un adversario de la ley y de los

profetas, de Agustín.” Trans. José Anoz. Augustinus (Madrid)
44 (1999) 277–281. Spanish version of no. 86.

93. “St. Augustine, the Manichees, and the Bible.” In Augustine

and the Bible, ed. P. Bright, pp. 208–221. Notre Dame, IN:
Notre Dame University Press, 1999. Reprinted in R. J. Teske,
SJ, Augustine of Hippo—Philosopher, Exegete, and Theolo-
gian: A Second Collection of Essays (2009), pp. 111–125.
2000
94. “Introduction.” Special Issue: St. Augustine, ed. R. J. Teske.
American Catholic Philosophical Quarterly 74.1 (2000) 1–5.

95. “The Heaven of Heaven and the Unity of St. Augustine’s

Confessions.” American Catholic Philosophical Quarterly
74 (2000) 29–45. Reprinted as “The Heaven of Heaven and
the Unity of Augustine’s Confessions,” in R. J. Teske, SJ, To
Know God and the Soul: Essays on the Thought of Saint Au-
gustine (2008), pp. 259–274.

96. “A Tribute to Robert J. O’Connell, SJ, 1925–1999,” pp. 42–

49. In Joseph T. Lienhard, SJ, Ronnie J. Combs, and Roland
J. Teske, SJ, “In Memory of Robert J. O’Connell, SJ, 1925–
1999,” Augustinian Studies 31 (2000) 42–58.

97. “William of Auvergne on Time and Eternity.” Traditio 55

(2000) 125–141. Reprinted in R. J. Teske, SJ, Studies in the
Philosophy of William of Auvergne (2006), pp. 195–215.
2001
98. “Augustine’s Theory of Soul.” In Cambridge Companion to
Augustine, ed. N. Kretzmann, and E. Stump, pp. 116–123.
Oxford: Oxford University Press, 2001.
™ Publications of Roland J. Teske, SJ 33

99. “Augustine’s Philosophy of Memory.” Ibid. pp. 148–158.

100. “The Good Samaritan (Lk 10:29–37) in Augustine’s Exege-

sis.” In Augustine: Biblical Exegete, ed. F. Van Fleteren, and
J. C. Schnaubelt, OSA, pp. 347–367. New York: Peter Lang,
2001. Reprinted as “St. Augustine on the Good Samaritan,”
in R. J. Teske, SJ, Augustine of Hippo—Philosopher, Exe-
gete, and Theologian: A Second Collection of Essays (2009),
pp. 167–192.
2002
101. “Dietrich of Freiburg.” In A Companion to Philosophy in the
Middle Ages, ed. J. J. E. Gracia, and T. B. Noone, pp. 245–
246. Malden, MA: Blackwell, 2002.

102. “Hervaeus Natalis.” Ibid. pp. 314–315.

103. “William of Auvergne.” Ibid. pp. 680–687. Reprinted as “Wil-

liam of Auvergne: An Overview,” in R. J. Teske, SJ, Studies
in the Philosophy of William of Auvergne (2006), pp. 17–28.

104. “William of Auvergne’s Debt to Avicenna.” In Avicenna and

His Heritage: Acts of the International Colloquium, Leuven-
Louvaine-la-Neuve, September 8–September 11, 1999, ed. J.
Janssens, and D. De Smet, pp. 153–170. Leuven: Leuven Uni-
versity Press, 2002. Reprinted in R. J. Teske, SJ, Studies in the
Philosophy of William of Auvergne (2006), pp. 217–237.
2003
105. “William of Auvergne on the Various States of Our Na-
ture.” Traditio 58 (2003) 201–218. Reprinted in R. J. Teske,
SJ, Studies in the Philosophy of William of Auvergne (2006),
pp. 239–259.
2004
106. “Augustine and the Quaestiones et responsiones Literature.”
In Erotapokriseis: Early Christian Question-and-Answer
Literature in Context, Proceedings of the Utrecht Colloqui-
um,13–14 October 2003, ed. A. Volgers, and C. Zumagni,
34 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

pp. 127–144. Contributions to Biblical Exegesis and Theol-

ogy 37. Leuven: Peeters, 2004.

107. “Función de la segunda mitad de ‘Confesiones’ 10.” Trans.

José Anoz. Augustinus (Madrid) 49 (2004) 377–388.

108. “St. Augustine on the Humanity of Christ and Temptation.”

Augustiniana (Leuven) 54 (2004) 261–277. Reprinted in R. J.
Teske, SJ, Augustine of Hippo—Philosopher, Exegete, and
Theologian: A Second Collection of Essays (2009), pp. 215–
233.
2005
109. “Augustine of Hippo on Seeing with the Eyes of the Mind.”
In Ambiguity in the Western Mind, ed. C. J. N. de Paulo, P.
Messina, and M. Stier, pp. 72–87, 221–226. New York: Peter
Lang, 2005. Reprinted in R. J. Teske, SJ, Augustine of Hip-
po—Philosopher, Exegete, and Theologian: A Second Collec-
tion of Essays (2009), pp. 77–95.

110. “Henry of Ghent’s Criticism of the Aristotelian Arguments

for God’s Existence.” The Modern Schoolman 82 (2005) 83–
99.

111. “Henry of Ghent’s Metaphysical Argument for the Existence

of God.” The Modern Schoolman 83 (2005) 19–38.

112. “William of Auvergne’s Spiritualist Conception of the Hu-

man Being.” In Autour de Guillaume d’Auvergne (†1249),
ed. F. Morenzoni, and J.-Y. Tilliette, pp. 35–53. Turnhout:
Brepols, 2005.
2006
113. “The Augustinianism of Prosper of Aquitaine Revisited.”
In Augustine, Other Writers: Papers Presented at the Four-
teenth International Conference on Patristic Studies Held in
Oxford 2003, ed. F. Young, M. Edwards, and P. Parvis, vol. 5,
pp. 491–503. Studia Patristica 43. Peeters: Leuven, 2006.
™ Publications of Roland J. Teske, SJ 35

114. “Distinctions in the Metaphysics of Henry of Ghent.” Tradi-

tio 61 (2006) 227–245.

115. Gelber, Hester, and Teske, Roland J., SJ. “Divine Science: An
Introduction to Medieval Theology.” In Bartholomew’s World,
Stanford University, at: http://bartholomew.stanford.edu/divi-
nesci.html

116. “William of Auvergne,” with five Latin selections, transla-

tions and introductions. Ibid. at http://bartholomew.stanford.
edu/authors/wmauvergne.html

117. “Introduction.” In R. J. Teske, SJ, Studies in the Philosophy

of William of Auvergne (2006), pp. 9–16.
2007
118. “Augustine’s Third Conversion: A Case for Discontinuity.”
Proceedings of the Sixty-Eighth Annual Meeting of the Jesuit
Philosophical Association (2007) 19–38.

119. “The Philosophical Tradition at Cassiciacum.” In Saint Au-

gustine, ed. T. J. Van Bavel, OSA, and B. Bruning, OSA,
pp. 152–163. Brussels: Mercatorfonds, 2007. Volume pub-
lished simultaneously by the same press in Dutch: Sint-Augus-
tinus; in French: Saint Augustin; and in Spanish: San Agustín.

120. “Some Aspects of Henry of Ghent’s Debt to Avicenna’s

Metaphysics.” The Modern Schoolman 85 (2007) 51–70.
2008
121. “Augustine’s Inversion of 1 John 4:8.” Augustinian Studies
39 (2008) 49–60.

122. “Introduction.” In R. J. Teske, SJ, To Know God and the Soul:

Essays on the Thought of Saint Augustine (2008), pp. xi–xv.

123. “Spirituality: A Key Concept in Augustine’s Thought.” Re-

vista Portuguesa de Filosofia 64 (2008) 53–71.
36 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

2009
124. “Introduction.” In R. J. Teske, SJ, Augustine of Hippo: Phi-
losopher, Exegete, and Theologian: A Second Collection of
Essays (2009), pp. 11–17.

125. “Henry of Ghent on Anselm’s Proslogion Argument.” Tradi-

tio 64 (2009) 213–228.

126. “An Augustinian Enigma.” Aquinas Medalist’s Address. The

Proceedings of the American Catholic Philosophical Associa-
tion 83 (2009) 19–24.
2010
127. “Augustine’s Influence on the Philosophy of Henry of
Ghent.” In Augustine and Philosophy, ed. P. Cary, J. A. Doo-
dy, and K. Paffenroth. Augustine in Conversation. Lanham,
MD: Lexington Books, 2010.

128. “Augustine’s Appeal to Tradition: Against the Manichees,

Donatists, and Pelagians.” In Tradition and the Rule of Faith
in the Early Church: Essays in Honor of Joseph T. Lienhard,
SJ, ed. R. Rombs, and A. Hwang, pp. 230–263. “Foreword,”
Ibid. pp. vii-viii. Washington, DC: The Catholic University of
America Press, 2010.
2011
129. “Henry of Ghent on the Freedom of the Human Will.” In A
Companion to Henry of Ghent, ed. G. A. Wilson, pp. 315–
335. Brill’s Companions to the Christian Tradition 23. Leiden:
Brill, 2011.

130. “The Ambiguity of Love in Augustine of Hippo.” In Confes-

sions of Love: The Ambiguities of the Greek Eros and the Latin
Caritas, ed. C. J. N. de Paulo, et al., pp. 16–38. American Uni-
versity Studies 310. New York: Peter Lang, 2011.
™ Publications of Roland J. Teske, SJ 37

in press
131. “1 Timothy 2:4 and the Beginnings of the Massalian Con-
troversy.” In a forthcoming volume on rethinking the ‘Semi-
Pelagian’ Controversy.

132. “Time, the World Soul, and the Heaven of Heaven in St. Au-
gustine’s Confessions.” In a forthcoming volume of collected
papers from “Augustine and Augustinianism,” The Fall 2006
Lecture Series, The School of Philosophy, The Catholic Uni-
versity of America, Washington, DC.

133. “William of Auvergne on the Virtues.” The Modern School-

man, forthcoming.

ENCYCLOPEDIA ENTRIES
1992
134. “William of Auvergne.” In Dictionary of Literary Biography,
vol. 115: Medieval Philosophers, ed. J. Hackett, pp. 344–353.
Detroit: Gale Research, 1992.
1999
135. In Augustine through the Ages: An Encyclopedia, ed. Allan
D. Fitzgerald, OSA. Grand Rapids: Eerdmanns, 1999 (Span-
ish translation, no. 137; French translation, no. 140; Italian
translation: Agostino: Dizionario Enciclopedico, ed. A. D.
Fitzgerald, L. Alici, and A. Pieretti. Rome: Città Nuova Edi-
trice, 2007):

“Adversarium legis et prophetarum, Contra,” pp. 11–12.

“Animae quantitate, De,” p. 23.
“Definitiones,” p. 265.
“Genesis Accounts of Creation,” pp. 379–381.
“Genesi ad litteram liber, De,” pp. 376–377.
“Genesi ad litteram liber imperfectus, De,” pp. 377–378.
“Haeresibus, De,” pp. 412–413.
“Libero arbitrio, De,” pp. 494–495.
“Priscillianistas, Contra,” pp. 684–685.
38 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

“Soul,” pp. 807–812.

2000
136. In Biographical Dictionary of Christian Theologians, ed.
Patrick Carey, and Joseph T. Lienhard, SJ. Westport, CT:
Greenwood Press, 2000:

“Antoninus of Florence,” pp. 27–28.

“Bacon, Roger,” pp. 43–44.
“Bernard of Tours,” pp. 70–71.
“Capreolus, John,” p. 116.
“Dionysius (Denis) the Carthusian,” pp. 154–155.
“Durandus of Saint Pourçain,” pp. 168–169.
“Eckhart, Meister,” pp. 171–172.
“Gilbert of La Porrée,” p. 210.
“Giles of Rome,” p. 211.
“Groote, de Geert,” pp. 227–228.
“Henry of Ghent,” pp. 239–240.
“Hervé of Nedellec,” p. 244.
“Julian of Eclanum,” p. 290.
“Kempe, Margery,” pp. 296–297.
“Kilwardby, Robert,” pp. 302–303.
“Peckham, John,” pp. 410–411.
“Pelagius,” pp. 411–412.
“Peter Aureol,” pp. 414–415.
“Richard of Saint Victor,” pp. 434–436.
“Ruysbroeck, Jan Van,” p. 442.
“Vincent of Beauvais,” pp. 520–521.
“William of Auvergne,” pp. 532–533.
2001
137. In Diccionario de San Agustín: San Agustín a través del tiem-
po, ed. Allan D. Fitzgerald, OSA, and Jaime García. Trans.
Constantino Ruiz-Garrido. Burgos: Monte Carmelo, 2001
(Spanish version of no. 135):

“Adversarium legis et prophetarum, Contra (Contra un adver-

sario de la Ley y los Profetas),” pp. 17–18.
“Alma,” pp. 24–31.
™ Publications of Roland J. Teske, SJ 39

“Animae quantitate, De (Sobre la magnitud del alma),” pp. 54–

55.
“Definitiones,” p. 388.
“Génesis (El) y los relatos de la creación,” pp. 593–597.
“Genesi ad litteram liber, De (Comentario literal al Génesis),”
pp. 588–590.
“Genesi ad litteram liber imperfectus, De (Comentario literal al
Génesis [incompleto]),” pp. 590–592.
“Immortalitate animae, De (La inmortalidad del alma),”
pp. 705–706.
“Libero arbitrio, De (El libre albedrío),” pp. 803–805.
“Priscillianistas, Contra (Contra los priscilianistas),” pp. 1097–
1098.
2003
138. “Augustine, St.,” pp. 850–868. In New Catholic Encyclope-
dia, 2nd ed., vol. 1. Washington, DC: The Catholic University
of America Press, 2003.
2004
139. “Genesi ad litteram, De,” col. 113–126. In Augustinus-
Lexikon, ed. Cornelius Mayer, vol. 3, fasc. 1.2: Figura(e)−
Hieronymus. Basel: Schwabe, 2004.
2005
140. In Encyclopédie Saint Augustin: La Méditerranée et l’Europe,
IVe–XXIe siècle, ed. Allan D. Fitzgerald, OSA, Marie-Anne
Vannier. Paris: Les Éditions du Cerf, 2005 (French version of
no. 135):

“Âme,” pp. 19–26. Trans. Gerhard Schmezer.

“«Contre les Priscillianistes» (Contra Priscillianistas),”
pp. 371–372. Trans. Catherine Broc.
“«Définitions (Les)»,” p. 434. Trans. Jean-Louis Feiertag.
“«Genèse au sens littéral (La)» (De Genesi ad litteram),”
pp. 639–641. Trans. Marie-Anne Vannier.
“«Genèse au sens littéral, livre inachevé (La)» (De Genesi ad
litteram liber imperfectus),” pp. 641–643. Trans. Marie-Anne
Vannier.
40 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

“«Grandeur de l’âme (La)» (De animae quantitate),” pp. 664–

665. Trans. Catherine Broc.
“«Hérésies (Sur les)» (De haeresibus),” pp. 691–692. Trans.
Marie-Anne Vannier.
“«Immortalité de l’âme (De l’)» (De immortalitate animae),”
pp. 736–737. Trans. Marie-Anne Vannier.
“«Libre arbitre (Le)» (De libero arbitrio),” pp. 872–873. Trans.
Catherine Broc.
“Récits de la Genèse sur la Création,” pp. 1220–1224. Trans.
Marie-Anne Vannier.
2006
141. “Hervaeus Natalis.” In The Encyclopedia of Philosophy, 2nd
ed., Donald Borchert (ed.), vol. 4, pp. 343–344. Detroit: Mac-
millan Reference USA, 2006.
2011
142. “William of Auvergne.” In Encyclopedia of Medieval Philos-
ophy: Philosophy between 500 and 1500, vol. 2. Ed. Henrik
Lagerlund. Dordrecht–New York: Springer Publishing, 2011.

JOURNAL EDITORIALS
143. “Theology and Racial Discrimination.” Theology Digest
13.2 (1965) 81.

144. “The Council: End or Beginning?” Theology Digest 13.4

(1965) 253.

145. “Communication: Our Vital Concern.” Theology Digest 14.1

(1966) 1.

146. “The Nature of Christian Obedience.” Theology Digest 14.2

(1966) 93.
™ Publications of Roland J. Teske, SJ 41

BOOK REVIEWS AND BOOK NOTES

1958
147. Review of: Louis Rasolo, SJ, Le dilemme du concours divin:
Primat de l’essence ou primat de l’existence? (Rome: Libre-
ria Editrice della Pontificia Università Gregoriana, 1956). In
The Modern Schoolman 36 (1958) 304–305.
1970
148. Review of: E. D. Klemke, The Epistemology of G. E. Moore
(Evanston: Northwestern University Press, 1969). In The
Modern Schoolman 48 (1970) 71–73.
1971
149. Review of: Edward H. Madden, Rollo Handy, and Marvin
Farber (eds), The Idea of God: Philosophical Perspectives
(Springfield, Ill.: Charles C. Thomas, 1969). In The Modern
Schoolman 48 (1971) 183–184.

150. Review of: Joseph Owens, An Interpretation of Existence

(Milwaukee: Bruce Publishing Company, 1968). In The Mod-
ern Schoolman 48 (1971) 184–185.
1973
151. Review of: Eric Lionel Mascall, The Openness of Being:
Natural Theology Today (Philadelphia: Westminster, 1972).
In Review for Religious 32.3 (1973) 680–681.

152. Review of: Michael Durrant, Theology and Intelligibility

(London: Routledge and Kegan Paul, 1973). In Review for
Religious 32.5 (1973) 1179–1180.

153. Review of: John Hick, Philosophy of Religion, 2nd ed. (En-
glewood Cliffs: Prentice Hall, 1973). In Review for Religious
32.5 (1973) 1204–1205.
1974
154. Review of: Michael J. Buckley, SJ, Motion and Motion’s
God: Thematic Variations in Aristotle, Cicero, Newton and
42 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

Hegel (Princeton: Princeton University Press, 1971). In The

Modern Schoolman 51 (1974) 173–174.

155. Review of: Henry Le Roy Finch, Wittgenstein—The Early

Philosophy: An Exposition of the “Tractatus” (New York: Hu-
manities Press, 1971). In The Modern Schoolman 51 (1974)
241–242.

156. Review of: William T. Blackstone and Robert H. Ayers (eds),

Religious Language and Knowledge (Athens: University of
Georgia Press, 1972). In The Modern Schoolman 51 (1974)
370–371.

157. Book note: Patrick Masterson, Atheism and Alienation: A

Study of the Philosophical Sources of Contemporary Athe-
ism (Notre Dame, Indiana: University of Notre Dame Press,
1971). In The Modern Schoolman 52 (1974) 111.

158. Book note: Waldo Beach and H. Richard Niebuhr (eds),

Christian Ethics: Sources of the Living Tradition, 2nd ed. (New
York: The Ronald Press, 1973). In The Modern Schoolman 52
(1974) 112.

159. Book note: William Joseph Hill, OP, Knowing the Unknown
God (New York: Philosophical Library, 1971). In The Modern
Schoolman 52 (1974) 112–113.

160. Book note: James Rachels (ed.), Moral Problems: A Collec-

tion of Philosophical Essays (New York: Harper and Row,
1971). In The Modern Schoolman 52 (1974) 113.

161. Book note: William A. Christian, Sr., Oppositions of Reli-

gious Doctrines: A Study of the Logic of Dialogue among Re-
ligions (New York: Herder and Herder, 1972). In The Modern
Schoolman 52 (1974) 114.

162. Book note: Edward G. Ruestow, Physics at Seventeenth and

Eighteenth-Century Leiden: Philosophy and the New Science
™ Publications of Roland J. Teske, SJ 43

in the University (The Hague: Martinus Nijhoff, 1974). In The

Modern Schoolman 52 (1974) 114–115.

163. Book note: Malcolm Brown (ed.), Plato’s “Meno” with Es-
says, trans. W. K. C. Guthrie (Indianapolis: Bobbs–Merrill,
1971). In The Modern Schoolman 52 (1974) 117.

164. Book note: Battista Mondin, Il Problema del linguaggio te-

ologico dalle origini ad oggi (Brescia: Editrice Queriniana,
1971). In The Modern Schoolman 52 (1974) 117–118.

165. Book note: Kai Nielsen, Reason and Practice: A Modern In-
troduction to Philosophy (New York: Harper and Row, 1971).
In The Modern Schoolman 52 (1974) 119–120.

166. Book note: F. A. Lea, The Tragic Philosopher: A Study of

Frederick Nietzsche (London: Methuen and Co., 1972; New
York: Barnes and Noble, 1973). In The Modern Schoolman
52 (1974) 120.

167. Review of: R. J. Hollingdale, Nietzsche (Boston: Routledge

and Kegan Paul, 1973). In Review for Religious 33.1 (1974)
239.

168. Review of: Martin Heidegger, The End of Philosophy, trans.

J. Stambaugh (New York: Harper and Row, 1973). In Review
for Religious 33.4 (1974) 981–982.

169. Review of: John Hick, God and the Universe of Faiths: Es-
says in the Philosophy of Religion (London: Macmillan,
1973). In Review for Religious 33.5 (1974) 1236.
1975
170. Review of: Frederick Copleston, SJ, Religion and Philoso-
phy (New York: Barnes and Noble, 1974). In Review for Reli-
gious 34.1 (1975) 164.
44 Tolle Lege: Essays in Honor of Roland J. Teske, SJ

171. Review of: Bernard Tyrrell, SJ, Bernard Lonergan’s Philos-

ophy of God (Notre Dame, IN: University of Notre Dame,
1974). In Review for Religious 34.1 (1975) 167–168.

172. Review of: Bernard J. F. Lonergan, Philosophy of God, and

Theology: The Relationship between Philosophy of God and
the Functional Specialty, Systematics, The St. Michael’s Lec-
ture (London: Darton, Longman and Todd, 1973). In Review
for Religious 34.4 (1975) 636–638.

173. Book note: Germain Grisez and Russell Shaw, Beyond the
New Morality: The Responsibilities of Freedom (Notre Dame,
IN: University of Notre Dame Press, 1974). In The Modern
Schoolman 52 (1975) 328.

174. Book note: René Lefarge, Jean Paul Sartre: His Philoso-
phy, trans. Marina Smyth-Kok (Notre Dame, IN: University
of Notre Dame Press, 1970). In The Modern Schoolman 52
(1975) 331.

175. Book note: Plato, Laches and Charmides, trans. Rosamond

Kent Sprague (Indianapolis: Bobbs–Merrill, 1973). In The
Modern Schoolman 52 (1975) 333.

176. Book note: Rudolph H. Weingartner, The Unity of the Pla-

tonic Dialogue: The Cratylus, the Protagoras, and the Par-
menides (Indianapolis: Bobbs–Merrill, 1973). In The Modern
Schoolman 52 (1975) 336–337.

177. Book note: Lucien Goldman, The Philosophy of the Enlight-

enment: The Christian Burgess and the Enlightenment, trans.
Henry Maas (Cambridge, MA: The MIT Press, 1973). In The
Modern Schoolman 52 (1975) 468.

178. Book note: Justus Hartnack, History of Philosophy (New

York: Humanities Press, 1973). In The Modern Schoolman 52
(1975) 469.
Another Random Scribd Document
with Unrelated Content
 He had no fancy for being locked up in a cage, as had to be done
at times, and he let people know this. If a friend of his came into the
room where he was caged he would begin to cry like a cat, his voice
growing loud and shrill if no notice was taken of him. In a minute
more he would be flying around the cage in a fury, tearing up his
bedding and flinging it to all quarters. If this had no effect his voice
would sink into a wail of despair which it was hard to resist.
But the instant he was taken out all his rage and grief were at an
end. He would cuddle up in his master's arms, lay his head lovingly
on his cheek and coo and crow away in deep delight.
Leaving the mongoose, we may take a look in upon some other
four-footed creatures that make good pets. Among these are such as
the chameleon, the odd lizard that has the power to take on a new
color whenever it gets tired of the old one; the armadillo, which
wears a coat of mail and can roll itself up into a ball that no teeth
can bite into; the hedgehog, another little creature that rolls up into
a ball with sharp spines sticking out on all sides; the porcupine, that
does the same thing and has much longer spines; in fact, almost all
kinds of small animals, even those we call house vermin, the rat and
the mouse.
We might fancy that pet-lovers would draw a line at rats and
mice, but these have often been tamed, at least the white rat and
mouse, which some people like for their color. The rat makes a
better pet than the mouse, for it is very quick-witted, while the
mouse is apt to be dull. Among animal stories there is one we are
told about a white rat that seems worth telling.
The owner of this rat found it to be clean, loving and very lively.
Like all rats it had the habit of laying up a store of food for future
use, and when it found a supply would never stop till it had carried it
all away. It was funny to watch it. If a plate of biscuits was put upon
the table with no one near by, it would carry them away, one at a
time, till not a biscuit was left. They would all be taken to its nesting
place, across the room, and laid away for future use.
 If it got hold of a hunk of bread too heavy to carry up to its
elevated nest, this did not stop its work. It would sit on the floor and
gnaw the bread into small bits, carrying those up one at a time. It
was fond of warming itself before a coal fire, and seemed to take the
fancy that coal was a good thing to have, for it carried it off a piece
at a time till it had a store of this hard stuff a foot wide and five or
six inches deep.
Very likely many of you have read about how rats will carry off
eggs, even taking them down stairs without an egg being broken. It
takes two rats to do this, one passing the egg down to the other on
the step below. They have even been seen to take eggs up stairs.
One rat catches the egg between its fore-paws and its head, and
gets up on its hind legs, passing it up to the other, who catches it in
its fore-paws. Then they go up another step and keep at this till the
top is reached. They are very fond of oil, and when they find bottles
of oil have a cute way of their own to get it. First gnawing off the
cover, the rat sticks its tail down into the oil, pulls it up well covered,
and licks off the oil. Sometimes they take turns, each handing down
its tail for another rat to lick. You may see from this that the rat is a
very wide-awake little nuisance.
The tame rat we have been speaking of died in good time and a
hedgehog became his master's next pet. Have you ever seen a
hedgehog? Some of you have, no doubt; but for those who have not
I would say that it is a little creature that lives in a hole in the
ground or in trees or rocks and comes out at night to feed on mice,
frogs, insects and such like prey.
The hedgehog is about a foot long and six inches high, with small
black eyes and sharp-pointed head. The odd thing about it is the
fact that where most animals are covered with hair this one is
covered with spines, hard and sharp, like little thorns. These grow to
be about an inch long and there are muscles in the back that cause
them to stand up and stick out in all directions.
 The Common Hedgehog with his Battery of Spines
When a dog gets busy about a hedgehog, it does not try to run
away. All it does is to roll itself up into a ball, its head and tail
meeting over its lower parts and its spines sticking up all around.
When the dog gets these into his nose a few times he is apt to lose
his taste for hedgehog meat. He may roll the animal about with his
paws, but that does no good, and he soon goes away with sore head
and paws, leaving the hedgehog to unroll and make its way back to
its burrow.
When taken home and fed it soon becomes very tame and
friendly. It can be handled with safety, for when it is not rolled up its
spines lie flat along its back, so that its friends can stroke its back
and scratch its nose without harm. These it likes to have done.
When it is put on a table it does not a bit mind taking a dive to the
floor, for it rolls up so to fall on its spines and thus is not hurt.
A tame hedgehog is a good thing to keep in a garden or kitchen,
for it helps to clear the one of worms and the other of roaches and
sometimes will catch and kill a rat. It is not afraid to attack snakes,
even poisonous ones like the viper. The poison does not seem to do
it any harm.
I have spoken of the armadillo as a pet and as an animal that rolls
itself into a ball like the hedgehog. Instead of spines, it has a
covering of hard, bony plates, which cover the whole body, even the
tail. When it rolls itself up it is like a hard stone and can laugh within
its coat of mail at the enemies which roll it about but cannot get in.
The armadillo is an American animal, and is found in our country
in the state of Texas. It goes south from there through Mexico and
on to South America, where it is found everywhere. It lives in large
numbers in the woods and on the great grass plains. In its food and
habits it is much like the hedgehog, and like it burrows in the
ground. To do this it has very strong claws, and these it can use to
defend itself when it takes a fancy to fight.
The same person who kept the white rat I have spoken of also
had a pet armadillo, though the two were not very good friends. The
armadillo was very quick in its motions and the first time it saw the
rat it went for it like a lightning flash. The rat was one of the kind of
vermin it fed on in its natural state and it thought here was a good
chance for a feast. In a minute it had the rat driven into a corner
where there was no hole or hiding place and where it stood up as if
praying with its paws in the air. In a minute more the armadillo
would have made mince meat of the rat with its sharp claws, but its
master just then came to the rescue, and saved his pet rat.
 The Three-banded Armadillo. An Animal in a Coat of Mail
In the end he punished the armadillo by making a little wagon in
which he made it draw the rat about as a passenger.
His armadillo, he tells us, was a famous sleeper, lying asleep
about twenty-three hours out of the twenty-four. But in its wakeful
hour it was very active and lively. It loved to lie before the fire, but if
turned over on its back and scratched it grew furious. It could not
turn itself back again much easier than a turtle.
The one thing that threw it into a panic was a sudden noise. If,
for instance, the poker was thrown down, the scared animal would
make a bee-line for its home, and if it missed the mark would
tumble around in a fright till it found the entrance to its cage. When
it got used to the noise of the poker any other noise would set it off
in the same way, and it never got over its panic at a strange and
sudden noise.
So many kinds of animals have been tamed at times that I cannot
speak of them all. But I must not forget our familiar little friend, the
squirrel, one of the prettiest and liveliest of tree-dwellers. To see him
seated, with bushy tail curled up over his back, and gnawing away at
a nut held between his fore-paws, is to see one of nature's most
charming sights. And he is a tameable little creature, easy to keep
and to feed, and very pleasing in his ways.
There are many kinds of squirrels, but all of them may be tamed.
They need a cage of good size, and a usual feature of the cage is a
revolving wheel or cylinder of zinc wire, a sort of tread-mill in which
the active little fellow may take all the exercise he wants, making it
spin round at a great speed. He needs a snug little ante-room, to
which he may retire when tired of his wheel. Any kind of nut will be
welcome as food, and even a stale crust of bread or a bit of boiled
potato, all of which he will gnaw in his funny way.
 A Friendly Gray Squirrel
Many stories of tame squirrels could be told. Here is one which
we owe to a Captain Brown. I give it both for its neatness and its
odd ending.
It is of a tame squirrel that used to run up its master's leg and
pop into his pocket whenever it saw him getting ready to go out. As
he went through the streets it would keep in his pocket, sticking its
head out in a saucy way to took at people passing. As soon as the
outskirts of the town were reached and trees and bushes became
common, out of the pocket it would pop, down the leg it would
scramble, and up the trees it would climb, nibbling away at the bark
and leaves. If its master started on, down it would come and climb
back to his pocket. If a cart or carriage came by it would hide till
they had passed, for it was timid with any one but its master.
It was not a good friend with the house dog and this seems to
have been bunny's fault, for he had a fashion of his own of teasing
the dog. If it lay down and went off into a snooze, down would
come the squirrel, scamper over its body, and dart off to its cage
again before the dog had time to growl or snap.
This squirrel—or it may have been another squirrel which had the
same fancy of hiding in its master's pocket—had one night an
adventure in which it served its master as well as any watch-dog
could have done. The gentleman who kept it used, when he came
home at night, to hang his coat behind one of the downstairs doors.
This made a neat sleeping place for the squirrel, who would climb up
to the pocket, taking some tow with him for bedding.
One night, after the family and the squirrel alike had gone to bed,
a burglar made his way into the house and began to peer around for
plunder. Seeing the coat hanging on the door, he began with that,
putting his hand into the pocket. In an instant he drew it out again
with a cry of pain. He had got a sudden bite from the squirrel's
sharp teeth. At the noise the man of the house sprang up, seized a
poker and ran down stairs. He was in time to capture the burglar,
who was just climbing out of the window.

HAWKING OR FALCONRY

Perhaps you have read enough about tame animals of the four-
footed kind. At any rate it will be well to turn now to the two-footed
kind, the birds, and talk about a kind of sport in which birds have
been used for many centuries. Nowadays, when one of us goes
hunting, we take our shot-gun or rifle, with the dog for companion,
and bring down the game with a bullet or load of shot. But long ago,
before the gun was known, there was another way of catching
game, and of this I wish to speak.
It is called Hawking or Falconry, and is a very old sport in which
the falcon or the hawk was used to take game. It is still in use in
some countries, but in old times falconry was the favorite sport of
kings and nobles, many of whom spent much of their time in the
field, hunting smaller or weaker birds by aid of the strong and swift
falcon or hawk.
This kind of sport began very long ago, no one can say how long,
it being common in Asia long before it was known in Europe. And it
is common in some parts of Asia still.
A Hooded Peregrine Falcon. Its eyes are covered by the hood until the game is in
sight
Bishop Stanley says: "About two thousand years ago ancient
writers speak of hawking as a common sport. People used to go out
into the marshy grounds and beat among the reeds and bushes for
small birds, and as these flew away hawks were let loose in pursuit,
and when the game fell to the ground, either through fright or
struck by the hawks, men ran up and secured them.
"In China it is a favorite sport with some of the mandarins to
hawk for butterflies and other large insects with birds trained for
that particular pastime. In India the Goshawk and two other species
are taught to keep hovering over the hunters' heads and when deer
and other game start up, they dart down and fix their claws upon its
head and thus bewilder it until it is secured. A certain sultan kept a
corps of seven thousand falconers."
The Arabians used the falcon to hunt the goat. When a rock goat
was seen on a mountain the falcon would be let loose and would fly
like an arrow straight for the animal, lighting on its back and fixing
its talons in its throat. It held fast until the huntsman came up to the
weakened animal and cut its throat, the falcon being paid for its
service by drinking the blood.
Falconry is still common in Persia and is much spoken of in the
poetry and stories of the Persians. One of these stories is worth
telling, both from its being a very pretty one and from its being like a
famous story of ancient Wales. In the Welsh story, which we have in
a fine ballad, Prince Llewellyn had a faithful dog named Gellert which
he left in charge of his infant child. During the absence of the prince
a wolf entered the house and was attacked and killed by the dog.
When he came home he saw the cradle upset and blood all over the
floor, and thinking that the dog had killed his child he plunged his
sword into its side. A minute later he saw the child safe under the
cradle and the wolf lying dead. He was sorry enough when he saw
this, but all he could do was to build a monument over his faithful
dog.
Stories like this were common in the past, with other animals than
the dog and the wolf. In old Persia it was the hawk and the snake.
We are told of a Persian king who went out hunting with his favorite
falcon on his wrist. After a time a deer started up and was pursued
by the falcon, and was in time brought down and killed.
In chasing it, the king had left all his people in the rear and now
found himself alone. He was also hot and thirsty and finding some
water trickling down a mountain side, he filled his cup with it, but
very slowly, as the water came down only in drops. He was about to
drink it when the falcon struck the cup with its wings and spilt the
water.
Vexed at this, the king filled the cup again and once more raised it
to his lips. Again the falcon flapped its wings and the water was
spilled. This made the king so angry that he flung the bird to the
ground and killed it on the spot.
At this moment one of his attendants came up and the king, who
was too thirsty to wait again until the cup was filled drop by drop,
gave it to the man and told him to climb up and fill it at the spring.
The man did so, but as he came down he saw a large serpent lying
dead with its head in the water, into which a poisonous foam flowed
from its lips. When he came down and told of what he had seen the
king was deeply grieved, for he had killed the faithful bird which was
seeking to save him from death or danger.
Coming now to later times we find that hawking made its way
from Asia into Europe very long ago. Denmark was a famous place
for this sport in the far past and it was common in France and
England at least as early as the 10th century. The kings of those
countries grew very fond of it. When Edward III. of England went to
fight in France he took with him thirty falconers and hunted or
hawked every day, and Henry VIII. at one time nearly lost his life
when out hawking. In recent times it has died away in great part,
but is still practiced in some countries.
Such is the history of hawking. Now a few words may be said
about the practice. The birds used belong to two classes, the long-
winged, dark-eyed falcons and the short-winged, yellow-eyed hawks.
The falcons used are the Gerfalcon, Peregrine, Hobby, Merlin, and
some others. The hawks used are the Goshawk and the
Sparrowhawk. The falcons take their prey by rising above it in the air
and darting down upon it. The hawks fly in a straight line and take it
by their great speed.
The taming of these birds is a slow process. It was of old the
custom to fasten jesses or soft leather straps round their legs and
hoods over their heads. A line fastened to the strap kept them from
flying away. They were taught to rest and feed on the gloved hand
of the trainer and also to make short flights to a "lure," a piece of
wood on which food was placed. They were drawn back by the cord
tied to the jesses. In this and other ways the birds were taught, and
in time could be trusted to fly free and come back to the huntsman's
hand.

Leg and Foot of Falcon Showing the Method of Attaching the Fastening
When the hawkers went abroad on a hunt, gay was the show and
lively the sport. On horseback, carrying the hawks on their wrists,
the gallant company rode briskly away, all of them dressed in fine
robes and the hawks also richly "dressed." The bird might have
around its neck a collar of gold filagree and over its head a hood of
the finest silk, with a plume of colored feathers on top. Little tinkling
bells, those of finest sound, hung from the leather leg rings, and the
glove on which the bird sat was often spangled with gold, and
sometimes adorned with jewels.
While the hood was on the bird would not move, but when the
hood was taken off and it saw the prey it was eager to fly. Here is
the story of a hawking party as late as 1825. This party set out in
the afternoon, riding towards a place frequented by herons—a large,
strong bird with which only the strongest falcons could deal. There
were four couples of birds, all of the kind known as Peregrine
falcons. Each bird had a small bell on one leg and a leather hood,
with pieces of red cloth in it to cover each eye.
After some time a heron was seen near at hand. At once the
hoods were taken from the heads of two of the falcons and as soon
as they had seen the bird they were let loose. Away they flew after
the heron, but a crow chanced to cross their track and one of the
birds started to chase this, while the other kept on.
When it came near the heron it flew in circles until it was far
above it and at length came pouncing down and struck its prey on
the back. Down came the two birds, tumbling from a high point to
the ground. By this time the crow had escaped and the second
falcon came flying up, just in time to see the other falcon and the
heron falling. At this instant a rook flew across and the second bird
struck at him, bringing him to the ground not far away from the
other game.
Up now dashed the falconers, held out the lure, on which was a
live pigeon, and secured the game while the birds were making a
meal upon the pigeon. Two other herons were taken by the other
falcons and the day's sport closed. Such was a scene of hawking in
the 19th century. In olden times the game was often much more
exciting than this.
 IX
WILD ANIMALS IN MAN'S SERVICE
You must by this time think that there is hardly any kind of animal
upon the earth that man has not at some time kept as a friend or a
captive. Of course, we mean the larger animals, the quadrupeds,
reptiles, birds, and fishes, not the vast hordes of insects and the still
lower animals. Of these there is only one, the honey-seeking bee,
that has been made to work for man, but of the large animals many
more than those spoken of have served him in some way or have
been captured and caged for his pleasure.
All the large cities have their Zoölogical gardens, where wild
beasts of many kinds are kept on show, and in villages and small
towns and cities the travelling menagerie carries such wild creatures
around where everyone may see them.
Here, in strong cages, we may look at the lordly lion, with its
splendid mane, and its gaping jaws, filled with cruel teeth, and the
tiger, fierce and sly, pacing round and round its narrow cage on
silent feet, and at times stopping to glare with savage eyes at the
lookers outside. It may have seen and made a meal on such beings
in its native wilds.
Then there are the snarling hyena, the spotted leopard, the wild-
eyed wolf, the American panther and wild-cat, the growling bear,
and many others. Greatest among these are the huge and savage
rhinoceros, the ugly river-horse, or hippopotamus, and the noble
elephant.
These are only a few of the animals that are kept for show,
among them many of the tameable ones, as the playful monkey, the
slender deer or antelope, the large elk and moose, the wolf, raccoon,
opossum, kangaroo and many others of the smaller animals.
Man is able to make friends of the most of these. In fact there are
daring men and women who are ready to go into the cages of the
fiercest of these beasts and make them go through the tricks they
have been taught. They have been even found bold enough to put
their heads into the lion's mouth. This is always a foolish thing to do,
and sometimes it has ended in the lion's closing his great jaws and
smashing the man's head as one would smash an egg-shell.
With all this we are not here concerned. It is only the animals that
serve us as friends and helpers that we are dealing with. But man at
times makes use of certain creatures that usually are only seen in a
wild state, so it is well to say something of the wild animals that at
times are made to serve us in some way.

THE DANCING BEAR

You have seen, no doubt, the dancing bears, clumsy, ugly brutes
that men lead around the country, visiting the summer resorts, and
making the animals go through some awkward movements on their
hind legs, which they call dancing.
This is not a sign of any great sense in the bear. To get up on his
hind legs is a common habit of this lumbering fellow. Many hunters
who have made the bear angry have found this to be the case.
When it wants to fight up comes the bear on its hind feet. It is not
like a prize fighter, using its fore-legs to spar with; though it can
strike a blow that will hurl the strongest man to the ground. But
what it tries to do is to get its fore-legs round the man and give him
a hug. When a bear hugs, he means business. It is not a tender
embrace, but a bone-cracker that few men can stand.
 The bear is an easy animal to tame. The common brown bear I
mean, not the savage grizzly bear, which no one would think of
trying to tame, except when young. When a bear is tamed it shows
itself a docile animal that will not hurt any one who treats it well.
As for the learned bears, their learning does not amount to much.
It takes no special teaching to get them on their hind legs or to
prance around in a clumsy fashion. Yet the bear is not wanting in
brain powers. It is really an animal of much intelligence and very
teachable.
 Grizzly Bear Cub. The Young of all Animals, Even of the Fierce Grizzly, can be
Tamed by Kindness
It shows this in various ways. I have told you how the elephant
gets hold of a piece of food by blowing back of it with his trunk, and
how the monkey does the same thing by throwing his shawl over it
and drawing it in. The bear has a way of his own of doing the same
thing, as the following anecdote will show:
It is the story of a bear at the Zoo, to which some one threw a
bun. The bun fell into the bear's bathing pool, out of his reach. The
animal could have got it easily by going into the water, but did not
just then want to wet his feet and in his wise head thought out
another plan. He put his paw into the water and began stirring it up
till he had a sort of current going round the pond. When one leg was
tired he put in the other, moving it in the same direction, and kept
this up till the bun came swimming round within reach.
There are other stories of the same kind and they go to show that
the bear has good thinking powers. He certainly knew that by
making a current in the water he could cause the bun to float up
within reach of his paws. It is not likely that this bear had ever done
the thing before or seen it done, so he had to think it out for himself.
There is a very interesting thing to say about wild animals which
will fit in well at this point. As a rule they only want to be let alone,
and if man would quit hunting them many of them would become as
tame as the cows and sheep in our fields. There is much proof of
this, some of it very late proof.
After the Yellowstone National Park was set aside as a national
pleasure ground orders were given that none of the wild animals of
the park should be shot. You may think that these wild creatures
could not find this out, but they soon did. Thus we are told that the
elks, the great deer of the mountains, are very alert and timid
outside the park boundary, but when they have crossed this and
come into the park they grow very bold and independent. They have
learned that the crack of the gun which means death on one side of
the border is not heard on the other, and have taken in this lesson.
As for the bears, they are fearless of man when inside the park,
and come up close to the hotels and other buildings as if they looked
upon these as part of their lunch route. It is the same with the other
wild animals. They seem to know.
We hear of the same thing from East Africa. No one can shoot at
game within a certain distance on each side of the East African
Railway. That is the law and the wild beasts have come to know it.
Travellers on that road tell us that crowds of wild animals can be
seen on both sides of the road, antelopes, zebras, ostriches, deer,
and the like, looking with curious eyes as the train goes by but not
trying to get away.
This was not the case in the past, when people could shoot at
them from the train. No one has posted up a bulletin in beast
language telling that a treaty of peace had been signed between
man and beast. But there stands the fact. These innocent creatures
have lost all their old fear of the railway train. They seem to have
told one another.
This is not the case with such dangerous brutes as the lion, the
leopard, the hyena and the rhinoceros. These do not come within
the terms of the treaty of peace. Travellers are free to shoot at
them. As a result you do not see them among the animals that
welcome the train.

THE SEAL AND THE ALLIGATOR

So far we have been talking of land animals, those that live, eat
and breathe on solid ground. If we turn to the sea, we find it the
native abode of the fish and of many animals lower than fish in
nature's great family. And it is of interest to find that some land
animals have gone back to the great world of waters, part of them
to live there all the time, part to share their time between land and
sea.
Among the first of these is the mighty whale, much the largest of
living beings; also the porpoise, the dolphin, and other air-breathers
that live in the ocean. Chief among those that spend their lives in
part on the land are the seals. And these are the only animals of the
land-sea kind that have ever been tamed, so we must say a few
words about the seal.
There are many kinds of seals, some of them, like the sea-
elephant of the southern seas, being very large. Others are small. All
are splendid swimmers, their arms and hands acting as fins or oars,
with which they can make their way very swiftly through the water.
The ocean is their dining hall, in which a great dish of fish is ever
ready for them, but their home is on island shores, where their
young are born and brought up till they are able to swim.

The Harp-seal Afloat on the Ice

The kind of seal to be talked of here is that known as the

Common Seal. This is the easiest to tame. It is found in the Arctic
seas and comes down the coasts of Europe as far south as the
Mediterranean and the coasts of America as far south as New Jersey.
This little fellow, along with some other species, is very intelligent.
Where they are not hunted they will come very close to boats and to
men on shore. They have a fondness for music and will follow a boat
for miles if a flute or some other instrument is played. The ringing of
the churchbell of the little town of Hoy, in the Orkney Islands, has
often brought a great many seals into the bay, drawn there by the
bell tones.
Seals that have been taken and tamed are very gentle and docile,
and will live long if they have water to bathe and swim in, and fish
to eat. They like to be taken notice of and caressed, come like dogs
when their names are called, and can be easily taught many little
tricks, so that learned seals are often put on exhibition.
When taken young and brought up in a household the seal acts as
if it felt itself to be one of the family, and likes much to lie and warm
itself in front of the fire. It grows very fond of those who care for it,
showing a tender and loving nature.
We are told of one that would follow its master about like a dog,
eating from his hand and lying by his side when he sat before the
kitchen fire. It would also nestle close to the dog, with which it had
made friends. When anyone came into the room, up would go its
head to see who the newcomer was. But it never tried to bite dog or
stranger.
The winter after this young seal was taken was cold and stormy,
so that it was not easy to catch fish enough to feed the family and
the seal. They tried giving it milk, but it took so much of this that in
the end the family could not afford to keep it and decided to set it
free and let it fish for itself.
Taking the little thing—it was very young—into a boat, they rowed
out to sea, and when far enough from land tossed it overboard. But
they were not going to get rid of their pet seal so easily as this. It
swam after the boat, crying in so pitiful a way that they could not
bear the tone and in the end took it on board again. Thus it was
brought back to the house and lived there several months more
before it took sick and died.
 The Savage Florida Alligator
There is a story very like this of another seal that its owners tried
several times to get rid of. They failed to do so, the knowing
creature always finding its way back. At one time it even crept into
the room through an open window and made its way up to bask by
the fireside.
While it is not strange that the seal can be easily tamed, we
should not look for such a thing in so savage an animal as the
alligator, the most feared and hated of the animals found in the
waters of our Southern States. Yet even this ferocious reptile can be
tamed, as the following story will show.
The alligator in question was taken when very young, before its
wild nature had shown itself, and was fed and attended to by its
master, of whom it became very fond. It grew so tame that it would
follow him about the house like a dog, even scrambling up and down
stairs after him.
But the funny thing about this comical pet was that its chief friend
was the cat, and that pussy returned its friendship. When the cat lay
drowsing before the fire, the alligator would crawl up, lay its head on
her back, and go to sleep in this position. It seemed happy
whenever the cat was near, but grew very restless if its furry friend
was away.
Raw flesh was fed to it and sometimes milk, which it liked very
much. At night, in cold weather, it slept in a box, with wool for it to
nestle in. But one night there came a sharp frost and the little guest
was forgotten. The next morning the native of warm climates was
found frozen to death.

THE STORK, CORMORANT AND ALBATROSS

It would take many pages to tell about all the wild animals that
have at times been tamed by man or made to serve him in various
ways. As it is, we must confine ourselves to a few, and have selected
the three water-birds named above all of which have been of service
to man in some way.
The Stork is not a tame bird in the sense of being kept about the
household, but it has so long been taken care of and laws made to
protect it, that it has grown very familiar and may be seen walking
about the streets of Holland, even among crowds of people, without
a show of fear. No one wants it for food, for its flesh is not good,
and it does so much service by eating frogs, snakes and other
troublesome animals, that every one feels friendly towards it.
It also struts about in the market places and keeps them clean
and fresh by eating all the offal. Thus it plays the part of the turkey-
buzzard of our Southern cities, which is taken care of for the same
reason.
 The Common Stork of the Old World countries is a large bird,
long-legged and long-necked. It is pure white in color, except that
the wings are partly black and the bill and legs are red. It sleeps
standing on one leg, with the neck folded and the head turned back
on the shoulders. If alarmed, as when a dog comes near, it makes a
loud snapping noise with its bill.
The stork spends the winter in Africa and flies back in the summer
to Europe, where it is very common in Holland and North Germany.
Its feeding place is in the marshes, where it wades about, eating the
frogs and other small animals to be found there. It is very fond of
eels and will follow people about the streets who feed it on this
favorite morsel. It has a way of asking for food by nodding its head,
flapping its wings, and blowing the air from its lungs.
 The Stork in its Feeding Grounds
Of a mild and peaceful disposition, the stork has long been much
cared for and a halo of romance clings round it, coming down from
ancient times. This arises from its devotion to its young, which
brings it into esteem in various countries. It builds its nest on the
roofs or chimneys of houses or the steeples of churches, the nest
being a bunch of sticks, reeds and other debris. In the ruined cities
of Asia a stork's nest may be seen on the top of nearly every
standing pillar.
In Holland and many other parts of Europe it is common to put a
box on the roof for the stork, and when the inmates find that a stork
has built in their box they are glad, for they think it will bring good
luck to the family. When a new baby comes to the household,
children are told that the stork has brought it out of the well, and
thus the young grow to like the stork. Four or five eggs are laid in
the stork's nest, of white color tinged with buff, and the birds are apt
to come back to the same nest year after year.
The stork not only shows great fondness for its young, but is also
thought to take much care of its aged parents. Whether this is true
or not, it adds to the affection people have for this bird. When the
summer is over and it is time to fly south, the birds gather in large
flocks as if to talk the matter over. The stork, indeed, has no voice,
but it makes a great clatter with its bill. The meeting over, the flock
flies off for the far-away tropics, the birds rising very high and
making a loud rushing noise with their wings. They are gone, to be
seen no more until the next summer is at hand.
Now let us take up the story of the Cormorant, one of the web-
footed swimming and fishing birds, of which so many kinds dwell
about the waters of the world. They belong to the same family as
the pelicans, but while the pelican has a great net, or fish basket,
under its lower bill, the cormorant has only a small one, not big
enough to hold many fish.
 The Cormorant, the Fishing Bird of China
The cormorants are great fish-eaters, so much so that it is
common to call any large eater a cormorant. There are many
species, some small, some large, living on the shores of islands and
in some cases along rivers.
The way in which this bird is of service to man is in its being
tamed and trained to catch fish for him. This used to be done in
England and is still done in China. How it is done may be told in a
few words.
The bird is easily tamed by the Chinese fishermen and is trained
by them for its new duty. While being trained a string is tied to its
leg so as to control its movements. Then small fish are thrown out
and it springs after them. In time it learns to go into the water when
a whistle is given and to come back when it hears a different
whistle. After three or four weeks of this training the bird is ready for
duty and no longer needs a string to hold it.
The birds become in time as docile as dogs and obey every order
of their masters. When put regularly to work a small ring of hemp is
tied around their throats, so that they cannot swallow large fish.
When the fisherman rows out into the water the birds sit quietly on
the side of the boat until they get his orders. Then into the water
they dash and usually come up with a fish, which they bring to him.
If one comes up with a fish too large to handle, another bird,
sometimes several birds, will come to his aid and help him to land
the prize. Sometimes one of them takes a lazy fit and swims about
the water, paying no heed to business. Then the fisherman shouts at
the idle bird and strikes the water with his oar, keeping this up till it
dives for prey.
At the end of the day's work the ring on the bird's neck is
loosened or taken off and some of the fish are given it or it is
allowed to fish for itself. Like the stork, the cormorant is very fond of
eels, and when one of them comes up with an eel there is often a
fight between two or three of them for the prize.
There is another bird on our list, the Albatross. It has never been
tamed and cannot be said to be of service to man. At least I can
name only one instance. In this case the bird is said to have been
used to carry a message from shipwrecked sailors, telling where
they could be found and asking for help. I cannot say whether this
story is true or not, but it leads us to say something about this
famous bird of the waves.
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