Yet the whole work has defects of its own. It is burdened with much repetition; subjects, especially, which have been treated in books ii. and iii. are discussed again at great length in later books E.g. bk. iii. is largely reproduced in ix.; ii. 9 f. = xi. 46 f.. The frequent stress laid upon the infinity of God, the limitations of human speech and knowledge, the consequent incompleteness of the argument from analogy, the humility necessary when dealing with infinities apparently opposed E.g. i. 19, ii. 2, iii. 1, iv. 2, viii. 53, xi. 46 f., though it adds to the solemnity of the writer’s tone and was doubtless necessary when the work was published in parts, becomes somewhat tedious in the course of a continuous reading. And something must here be said of the peculiarities of style. We saw that in places, as for instance in the beginning of the De Trinitate, Hilary can rise to a singularly lofty eloquence. This eloquence is not merely the unstudied utterance of an earnest faith, but the expression given to it by one whom natural talent and careful training had made a master of literary form. Yet, since his training was that of an age whose standard of taste was far from classical purity, much that must have seemed to him and to his contemporaries to be admirably effective can excite no admiration now. He prays, at the end of the first book, that his diction may be worthy of his theme, and doubtless his effort was as sincere as his prayer. Had there been less effort, there would certainly, in the judgment of a modern reader, have been more success. But he could not foresee the future, and ingenious affectations such as occur at the end of book viii. § 1, impietati insolenti, et insolentiæ vaniloquæ, et vaniloquio seducenti, with the jingle of rhymes which follows, are too frequent for our taste in his pages Cf. v. 1 (beginning of column 130 in Migne), x. 4.. Sometimes we find purple patches which remind us of the rhetoric of Apuleius E.g. v. 3 fin.; sometimes an excessive display of symmetry and antithesis, which suggests to us St. Cyprian at his worst. Yet Cyprian had the excuse that all his writings are short occasional papers written for immediate effect; neither he, nor any Latin Christian before Hilary, had ventured to construct a great treatise of theology, intended to influence future ages as well as the present. Another excessive development of rhetoric is the abuse of apostrophe, which Hilary sometimes rides almost to death, as in his addresses to the Fisherman, St. John, in the second book Cf. Ad Const. ii. 8, in writing which his own words in the De Trinitate must have come into his mind. He had probably borrowed the thought from Origen, contra Celsum, i. 62. Similar apostrophes are in v. 19, vi. 19 f., 33.. These blemishes, however, do not seriously affect his intelligibility. He has earned, in this as in greater matters, an unhappy reputation for obscurity, which he has, to a certain extent, deserved. His other writings, even the Commentary on St. Matthew, are free from the involved language which sometimes makes the De Trinitate hard to understand, and often hard to read with pleasure. When Hilary was appealing to the Emperor, or addressing his own flock, as in the Homilies on the Psalms, he has command of a style which is always clear, stately on occasion, never weak or bald; in these cases he resisted, or did not feel, the temptation to use the resources of his rhetoric. These, unfortunately, had for their result the production of sentences which are often marvels of grammatical contortion and elliptical ingenuity. Yet such sentences, though numerous, are of few and uniform types. In Hilary’s case, as in that of Tertullian, familiarity makes the reader so accustomed to them that he instinctively expects their recurrence; and, at their worst, they are never actual breaches of the laws of the language. A translator can hardly be an impartial judge in this matter, for constantly, in passages where the sense is perfectly clear, the ingenuity with which words and constructions are arranged makes it almost impossible to render their meaning in idiomatic terms. One can translate him out of Latin, but not into English. In this he resembles one of the many styles of St. Augustine. There are passages in the De Trinitate, for instance viii. 27, 28, which it would seem that Augustine had deliberately imitated; a course natural enough in the case of one who was deeply indebted to his predecessor’s thought, and must have looked with reverence upon the great pioneer of systematic theology in the Latin tongue. But this involution of style, irritating as it sometimes is, has the compensating advantage that it keeps the reader constantly on the alert. He cannot skim these pages in the comfortable delusion that he is following the course of thought without an effort.