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Book XXI · Book III

The City of God (part 1 of 3)

Page 808 of 811

INDEX OF SUBJECTS.

Abel, the relation of, to Christ,1299. See Cain.

Abraham, the era in the life of, from which a new succession begins,2318; time of the migration of,3319, etc.; the order and nature of God's promises to,4320, etc.; the three great kingdoms existing at the time of the birth of,5321; the repeated promises of the land of Canaan made to, and to his seed,6321; his denial of his wife in Egypt,7322; the parting of Lot and,8322; the third promise of the land to,9322; his victory over the kings,10323; the promise made to, of a large posterity,11323; the sacrifices offered by, when the covenant was renewed with,12324; the seed of, to be in bondage13400 years,14325; Sarah gives Hagar to,15325; the promise of a son given to,—receives the seal of circumcision,16326; change of the name of,17327; visit of three angels to,18327; his denial of his wife in Gerar,19328; birth of his son Isaac,20328; his offering up of Isaac,21329; death of his wife Sarah,22330; what is meant by marrying Keturah after Sarah's death?23330; the time of the fulfillment of the promise made to, respecting Canaan,24337.

Abyss, casting Satan into the,25427.

Achior, his answer to Holofernes' inquiry respecting the Jews,26319.

Adam forsook God before God forsook him,27251; in Paradise; his temptation and fall,28271, etc.; nature of his first sin,29272; an evil will preceded his evil act,30273; the pride involved in the sin of,31274; the justice of the punishment of,32274, etc.; the nakedness of, seen after his base sin,33276; the fearful consequences of the sin of,34241,35245,36260.

Æneas,3745; time of the arrival of, in Italy,38371.

Æsculanus, the god,3975.

Æsculapius, sent for to Epidaurus by the Romans,4054; a deified man,41104.

Affections of the soul, right or wrong according to their direction,42266,43267,44268.

Africa, a fearful visitation of, by locusts,4562.

Ages of ages,46238, etc.

Aionun,47326.

Albans, the wickedness of the war waged by the Romans against,4849.

Alcimus,49388.

Alexander the Great, the apt reply of a pirate to,5066; and Leo, an Egyptian priest,—a letter of, to his mother Olympias,51147,52165; invades Judea,53388.

Alexandra, queen of the Jews,54388.

Alms-deeds, of those who think that they will free evil-doers from damnation in the day of judgment,55468,56475.

Altor,57136.

Alypius,58485.

Amor and dilectio, how used in Scripture,59266.

Amulius and Numitor,60371,61372.

Anaxagoras,62145,63385.

Anaximander,64145.

Anaximenes,65145.

"Ancient compassions, Thine," sworn unto David,66351, etc.

Andromache,6749.

Anebo, Porphyry's letter to,68187, etc.

Angels, the holy things common to men and,69163, etc.; not mediators,70174; the difference between the knowledge of, and that of demons,71177; the love of, which prompts them to desire that we should worship God alone,72184; miracles wrought by the ministry of, for the confirmation of the faith,73185, etc.,74188, etc.; the ministry of, to fulfill the providence of God,75190; those who seek worship for themselves, and those who seek honor for God which to be trusted about life eternal,76190; rather to be imitated than invoked,77196; the creation of,78209, etc.; whether those who fell partook of the blessedness of the unfallen,79211; were those who fell aware that they would fall?80212; were the unfallen assured of their own perseverance?81212; the separation of the unfallen from the fallen, meant by the separation of the light from the darkness,82215; approbation of the good, signified by the words, " God saw the light that it was good,"83215; the knowledge by which they know God in His essence, and perceive the causes of His works,84222; of the opinion that they were created before the world,85223; the two different and dissimilar communities of,86224, etc.; the idea that angels are meant by the separation of the waters by the firmament,87225; the nature of good and bad, one and the same,88226; the cause of the blessedness of the good, and of the misery of the bad, .89229; did they receive their good-will as well as their nature from God?90230; whether they can be said to be creators of any creatures,91242; the opinion of the Platonists that man's body was created by,92243;the wickedness of those who sinned did not disturb the order of God's providence,93282; the " sons of God " of the 6th chapter of Genesis not,94303, etc.; what we are to understand by God's speaking to,95313; the three, which appeared to Abraham,96327; Lot delivered by,97328; the creation of,98479.

Anger of God, the,99306, etc.,100471.

Animals, the dispersion of those preserved in the ark, after the deluge,101314, etc.

Animals, rational, are they part of God?10271.

Antediluvians the long life and great stature of,103291, etc.; the different computation of the ages of, given by the Hebrew and other MSS. of the Old Testament,104291, etc.; the opinion of those who believe they did not live so long as is stated, considered,105292; was the age of puberty later among, than it is now?106296, etc.

Antichrist, the time of the last persecution by, hidden,107394, etc.: whether the time of the persecution by, is included in the thousand years,108433; the manifestation of, preceding the day of the Lord,109437, etc.; Daniel's predictions respecting the persecution caused by,110443, etc.

Antiochus of Syria,111388.

Antipater,112388.

Antipodes, the idea of, absurd,113315.

Antiquities, Varro's book respecting human and divine,114111.

Antiquity of the world, the alleged,115232, etc.

Antisthenes,116385.

Antithesis,117214.

Antoninus, quoted, 9.

Antony,11862.

Apis, and Serapis, the alleged change of name, worshipped,119363.

Apocryphal Scriptures,120305.

Apollo and Diana,121131.

Apollo, the weeping statue of,12247.

Apostles, the, whence chosen,123391.

Apples of Sodom, the,124456.

Apuleius, referred to, or quoted,12526,12665,127152; his book concerning the God of Socrates,128153; his definition of man,129155; what he attributes to demons, to whom he ascribes no virtue,130166,131167; on the passions which agitate demons,132169; maintains that the poets wrong the gods,133169; his definition of gods and men,134170; the error of, in respect to demons,135197, etc.

Aquila, the translator,136304, and note.

Archelaus,137145.

Areopagus, the,138365.

Argos, the kings of,139363,140364; the fall of the kingdom of,141368.

Argus, King,142363,143364.

Aristippus,144385.

Aristobulus,145388.

Aristotle, and Plato,146152.

Ark, the, of Noah, a figure of Christ and of His Church,147306, etc.; and the deluge, the literal and allegorical interpretation of,148307; the capacity of,149307; what sort of creatures entered,150307; how the creatures entered,151308; the food required by the creatures in,152308; whether the remotest islands received their fauna from the animals preserved in,153314, etc.

Ark of the covenant, the,154191.

Art of making gods, the invention of the,155161.

Asbestos,156456.

Assyrian empire, the,157362; close of,158371*

Athenians, the,159362.

Athens, the founding of, and reason of the name,160365.

Atlas,161364.

Atys, the interpretation of the mutilation of,162137.

Audians,163225, and note.

Augury, the influence of,16477,16579,16680.

Augustus Cæsar,16762.

Aulus Gellius, the story he relates in the Noctes Atticæ of the Stoic philosopher in a storm at sea,168167,169168.

Aurelius, Bishop,170486.

Aventinus, king of Latium, deified,171371.172372.

Babylon, the founding of,173312, etc.; meaning of the word,174313,175385.

Bacchanalia, the,176368.

Baptism, the confession of Christ has the same efficacy as,177248,178255; of those who think that Catholic, will free from damnation,179467, etc.,180472, etc.; other references to,181487.

Barbarians, the, in the sack of Rome, spared those who had taken refuge in Christian churches, 2.

" Barren, the, hath born seven,"182341.

Bassus, the daughter of, restored to life by a dress from the shrine of St. Stephen,183489.

Bathanarius, count of Africa, and his magnet,184455.

Beast, the, and his image,185431.

Beatific vision, the nature of, considered,186507-187509.

Beauty of the universe, the,188214.

" Beginning, in the,"189223.

Berecynthia,19025, and note.

Binding the devil,191426.

Birds, the, offered by Abraham, not to be divided,—import of this,192324.

Birds, the, of Diomede,193369,194370.

Blessed life, the, not to be obtained by the intercession of demons, but of Christ alone,195175.

Blessedness, the, of the righteous in this life compared with that of our first parents in Paradise,196212; of good angels,—its cause,197229, etc.; the true,198281; eternal, the promise of,199480.

Blessings, the, with which the Creator has filled this life, although it is obnoxious to the curse,200502-201504.

Boasting, Christians ought to be free from,20299.

Bodies, earthly, refutation of those who affirm that they cannot be made incorruptible and eternal,203253; refutation of those who hold that they cannot be in heavenly places,204254, etc.; of the saints, after the resurrection, in what sense spiritual,205255; the animal and spiritual,206257,207258; can they last forever in burning fire?208452-209454; against the wise men who deny that they can be transferred to heavenly habitations,210481; the Platonists refuted, who argue that they cannot inhabit heaven,211492; all blemishes shall be removed from the resurrection bodies, the substance of, remaining,212493; the substance of, however they may have been disintegrated, shall in the resurrection be reunited,213498; the opinion of Porphyry, that souls must be wholly released from, in order to be happy, exploded by Plato,214505.

Body, the, sanctity of, not polluted by the violence done to it by another's lust,21512,21613; the Platonic and Manichæan idea of,217265, etc.; the new spiritual,218499; obviously meant to be the habitation of a reasonable soul,219503.

Body, the, of Christ, against those who think that the participation of, will save from damnation,220467,221468.

Body of Christ, the Church the,222496

Books opened; the,223434*

Bread, they that were full of,—who?224341.

Breathing, the, of God, when man was made a living soul, distinguished from the breathing of Christ on His disciples,225259.

Brutus, Junius, his unjust treatment of Tarquinius Collatinus,22632,22752,22853; kills his own son,22999.

Bull, the sacred, of Egypt,230364.

Burial, the denial of, to Christians, no hurt to them, 9; the reason of, in the case of Christians,23110, etc.

Busiris,232367.

Cæsar, Augustus,23362.

Cæsar, Julius, the statement of, respecting an enemy when sacking a city, 4, etc.; claims to be descended from Venus,23444; assassination of,23562.

Cain, and Abel, belonged respectively to the two cities, the earthly and the heavenly,236285; the fratricidal act of the former corresponding with the crime of the founder of Rome,237286, etc.; cause of the crime. of,—God's expostulation with,—exposition of the viciousness of his offering,238288,239289; his reason for building a city so early in the history of the human race,240289, etc.; and Seth, the heads of the two cities, the earthly and heavenly,241298; why the line of, terminates in the eighth generation from Adam,242299?243302; why the genealogy of, is continued to the deluge, while after the mention of Enos the narrative returns to the creation,244302, etc.

Cakus (kakds), the giant,245408.

Camillus, Furius, the vile treatment of, by the Romans,24632,24754,24899.

Canaan, the land of, the time of the fulfillment of God's promise of, to Abraham,249338.

Canaan, and Noah,250310.

Candelabrum, a particular, in a temple of Venus,251456,252457.

Cannæ, the battle of,25356.

Canon, the ecclesiastical, has excluded certain writings, on account of their great antiquity,254383.

Canonical Scriptures, the,255206,256382; the concord of, in contrast with the discordance of philosophical opinion,257384,258385.

Cappadocia, the mares of,259456.

Captivity of the Jews, the, the end of,260374.

Captivity, the, of the saints, consolation in,26110.

Carnal life, the,262262, etc.

Carthaginians, the, their treatment of Regulus,26311.

Cataline,26437.

Catholic truth, the, confirmed by the dissensions of heretics,265392.

Cato, what are we to think of his conduct in committing suicide?26616; excelled by Regulus,26716; his virtue,26895; was his suicide fortitude or weakness?269402.

Catosus, the cook,270488.

Cecrops,271364,272365.

Ceres,273131,274133; the rites of,275131.

Chæremon, cited by Porphyry in relation to the mysteries of Isis and Osiris,276188.

Chaldæan, a certain, quoted by Porphyry as complaining of the obstacles experienced from another man's influence with the gods to his efforts at self-purification,277186.

Charcoal, the peculiar properties, of,278454.

Chariots, the, of God,279441.

Charity, the efficacy of,280476.

Chickens, the sacred, and the treaty of Numantia,28158.

Children of the flesh, and children of promise,282285.

Chiliasts, the,283426.

Christ, the preserving power of the name of, in the sack of Rome, 1, etc., 5, etc.; the mystery of the redemption of, at no past time awanting, but declared in various forms,284140, etc.; the incarnation of,285195: faith in the incarnation of, alone justifies,286195; the true Wisdom, but Porphyry fails to recognize,287198; the Platonists blush to acknowledge the incarnation of,288199, etc.; the grace of, opens a way for the soul's deliverance,289202, etc.; the knowledge of God, attained only through,290205, etc.; possessed true human emotions,291269, etc.; the passion of, typified by Noah's nakedness,292310; described in the29345th Psalm,294353.295354;the priesthood and passion of, described in the296110th and29722d Psalms,298355; the resurrection of, predicted in the Psalms,299355; the passion of, foretold in the Book of Wisdom,300356; the birth of,301389; the birth and death of,302394.303395; Porphyry's account of the responses of the oracles respecting,304415, etc.; the world to be judged by,305449, etc.; the one Son of God by nature,306465; the Foundation,307473; the world's belief in, the result of divine power,308484; the measure of the stature of,309495; the Perfect Man, and His Body,310496; the body of, after His resurrection,311498; the grace of, alone delivers us from the misery caused by the first sin,312500,313501.

Christian faith, the certainty of,314413.

Christian religion, the, health-giving,31541; alone, revealed the malignity of evil spirits,316141; the length it is to last foolishly and lyingly fixed by the heathen,317394-318396.

Christianity, the calamities of Rome attributed to, by the heathen,31911,32024; the effrontery of such an imputation to,32162.

Christians, why they are permitted to suffer evils from their enemies,32218; the reply of, to those who reproach them with suffering,32319; ought to be far from boasting,32499; the God whom they serve, the true God, to whom alone sacrifice ought to be offered,325415, etc.

Chronology, the enormously long, of heathen writers,326232,327233; the discrepancy in that of the Hebrew and other MSS. in relation to the lives of the antediluvians,328291, etc.

Church, the sons of the, often hidden among the wicked, and false Christians within the,32921; the indiscriminate increase of,330391, the endless glory of,331436, etc.; the body of Christ,332397, etc.

Cicero, his opinion of the Roman republic,33335; on the miseries of this life,334401; his definition of a republic,—was there ever a Roman republic answering to it?335155,336156; variously quoted,33727,33829,33930,34041,34151,34255,34360,34461,34578,34680,34781,34896,349121,350239,351483.

Cincinnatus, Quintus,352100.

Circe,353369,354370.

Circumcision, instituted,355326; the punishment of the male who had not received,356327.

City, the celestial,35797.

City of God, the,358196; the origin of, and of the opposing city,359205; nature of, and of the earthly,360284; Abel the founder of, and Cain of the earthly,361285; the citizens of, and of the earthly,362285; the weakness of the citizens of, during their earthly pilgrimage,363287, and the earthly compared and contrasted,364396; what produces peace, and what discord, between, and the earthly,365412, etc.; the eternal felicity of,366509-367511.

Claudian, the poet, quoted,368106.

Coelestis,36925 and note; the mysteries of,37040.

Collatinus, Tarquinius, the vile treatment of, by Junius Brutus,37132,37252, etc.

Concord, the temple of, erected,37359: the wars which followed the building of,37460, etc.

Confession of Christ, the efficacy of, for the remission of sins,375248.

Conflagration of the world, the,376435; where shall the saints be during?377437.

Confusion of tongues, the,378312, etc.; God's coming down to cause,379313, etc.

Conjugal union, the, as instituted and blessed by God,380278.

Constantine,381103, etc.; the prosperity granted to, by God,382105, etc.

Consuls, the first Roman, their fate,38352, etc.

Corn, the gods which were supposed to preside over, at the various stages of its growth, gathering in, etc.,38468.

Creation,385206,386208; the reason and cause of,387216,388217; the beauty and goodness of,389380.

Creation, the, of angels,390209; of the human race in time,391234; of both angels and men,392479, etc.

Creator, the, is distinguished from His works by piety,393140, etc.; sin had not its origin in,394214.

Creatures, the, to be estimated by their utility,395214.

Cumæan Sibyl, the,396198.

Curiatii and Horatii, the,39750.

Curtius leaps into the gulf in the Forum,39899.

Curubis, a comedian, miraculously healed,399487.

Cybele,40025; the priests of,40126.

Cycles of time maintained by some,402234,403237, etc.,404240,405241.

Cynics, the foolish beastliness of the,406277; further referred to,407399.

Cynocephalus,40831.

Damned, the punishment of the,

Danäe,409368. [410460.

Darkness, the, when the Lord was crucified,41151.

David, the promise made to, in his Son,412348, etc.; Nathan's message to,413349, etc.?, God's "ancient compassions" sworn to,414351, etc.,415352; his concern in writing the Psalms,416352; his reign and merit,417357.

Day, the seventh, the meaning of God's resting on,418209.

Days, the first,419208.

Days, lucky and unlucky,42088,42189.

"Days of the tree of life," the,422447.

Dead, the, given up to judgment by the sea, death, and hell,423434.

Dead, prayers for the,424470.

Dead men, the religion of the pagans has reference to,425163.

Death, caused by the fall of man426245; that which can affect an immortal soul, and that to which the body is subject,427245; is it the punishment of sin, even in case of the good?428246; why, if it is the punishment of sin, is it not withheld from the regenerate?429246; although an evil, yet made a good to the good,430247; the evil of, as the separation of soul and body,431247; that which the unbaptized suffer for the confession of Christ,432248, etc.; the saints, by suffering the first, are freed from the second,433248; the moment of, when it actually occurs,434248,435249; the life, which mortals claim may be fitly called,436249; whether one can be living and yet in the state of, at the same time,437250; what kind of, involved in the threatenings addressed to our first parents,438250; concerning those philosophers who think it is not penal,439252; the second,440420, etc.

Death, when it may be inflicted without committing murder,44115.

Deborah,442368.

"Debts, forgive us our,"443476,444477.

Decii, the,445358.

Deliverance, the way of the soul's, which grace throws open,446202.

Demænetus,447369.

Demon of Socrates, the, Apuleius on,448153,449154.

Demoniacal possessions,450401.

Demonolatry, illicit acts connected with,451185.

Demons, the vicissitudes of life, not dependent on,45237; look after their own ends only,45338; incite to crime by the pretence of divine authority,45439; give certain obscure instructions in morals, while their own solemnities publicly inculcate wickedness,45540, etc.; what they are,456153; not better than men because of their having aerial bodies,457154, etc.; what Apuleius thought concerning the manners and actions of,458155, etc.; is it proper to worship?459156, etc.; ought the advocacy of, with the gods, to be employed?460156,461157; are the good gods more willing to have intercourse with, than with men?462157; do the gods use them as messengers, or interpreters, or are they deceived by?463158, etc.; we must reject the worship of,464159; are there any good, to whom the guardianship of the soul may be committed?465166; what Apuleius attributes to,466167; the passions which agitate,467169; does the intercession of, obtain for men the favor of the celestial gods?468171; men, according to Plotinus, less wretched than,469171; the opinion of the Platonists that the souls of men become,470172; the three opposite qualities by which the Platonists distinguish between the nature of man, and that of,471172; how can they mediate between gods and men, having nothing in common with either?472172; the Platonist idea of the necessity of the mediation of,473174; mean by their intercession, to turn man from the path of truth,474176; the name has never a good signification,475176; the kind of knowledge which puffs up the,476176; to what extent the Lord was pleased to make Himself known to,477177; the difference between the knowledge possessed by, and that of the holy angels,478177; the power delegated to, for the trial of the saints,479193; where the saints obtain power against,480194; seek to be worshipped,481196; error of Apuleius in regard to,482197, etc.; strange transformations of men, said to have been wrought by,483369,484371; the friendship of good angels in this life, rendered insecure by the deception of,485406, etc.; various other references to,48682,487104,488105,489132,490135,491141,492142493143,494147,495153,496154,497162,498174,499193,500197501364,502394,503422.

"Desired One, the," of all nations,504388.

Deucalion's flood,505365.

Devil, the, how he abode not in the truth,506213; how is it said that he sinned from the beginning?507214; the reason of the fall of (the wicked angel),508282; stirs up persecution,509392; the nature of, as nature, not evil,510409,511410; the binding of,512426; cast into the abyss,513427; seducing the nations,514427; the binding and loosing of,515428, etc.; stirs up Gog and Magog against the Church,516432,, etc.; the damnation of,517434; of those who deny the eternal punishment of,518468.

Devil, a young man freed from a, at the monument of Protasius and Gervasius,519487; a young woman freed from a, by anointing,520488.

Devils, marvels wrought by,521457.

Diamond, the, the peculiar properties of,522455.

Diana, and Apollo,523131.

Dictator, the first,52454.

Diomede and his companions, who were changed into birds,525369,526370.

Dis,527131,528135,529139.

Discord, why not a goddess as well as Concord?53059.

Divination,531142.

Doctor, a gouty, of Carthage, miraculously healed,532487.

Duration and space, infinite, not to be comprehended,533207.

Earth, the, affirmed by Varro to be a goddess,—reason of his opinion534134.

"Earth, in the midst of the,"535342,536343.

Earth, holy, from Jerusalem, the efficacy of,537487.

Ecclesiasticus and Wisdom, the Books of,538357.

Eclipses,53951.

Education, the divine, of mankind,540189.

Egeria, the nymph, and Numa,541142.

Egypt, a fig-tree of, a peculiar kind found in,542456.

Egyptians, the mendacity of, in ascribing an extravagant antiquity to their science,543384.

Eleusinian rites of Ceres, the,544133.

Eleven, the significance of the number,545301.

Eli, the message of the man of God to,546343-547345.

Elias, the coming of, before the judgment,548448.

Elisha and Gehazi,549507,550508.

Emotions, mental, opinions of the Peripatetics and Stoics respecting,551167,552168.

Emotions and affections, good and bad,553266,554267,555268.

Emperors, the Christian, the happiness of,556104, etc.

Empire, a great, acquired by war,—is it to be reckoned among good things?55765; should good men wish to rule an extensive?55872,55973.

Empire, the Roman. See Roman Empire.

Enemies of God, the, are not so by nature, but by will,560227.

Enlightenment from above, Plotinus respecting,561181.

Enoch, the seventh from Adam, the significance of the translation of,56239; left some divine writings,56345.

Enoch, the son of Cain,564298.

Enos, the son of Seth,565298; a type of Christ,566299.

Notes

  1. 1

    "Augustinus præsertim in Civitate Dei'virtutem Christianæ sapientiæ, qua parte necessitudinem habet cum republica, tanto in lumine collocavit, ut non tam pro Christianis sui temporis dixisse caussam quam de criminibus falsis perpetuum triumphum egisse videatur." I quote from the Paris edition of the Acta Leonis PapæXIII., 1886, p. 284.

  2. 2

    An older translation appeared under the title: Of the citie of God, with the learned comments of Jo. Lodovicus Vives, Englished first by J. H., and now in this second edition compared with the Latin original, and in very many places corrected and amended, London, 1620. The Oxford Library of the Fathers does not include the City of God nor Christian Doctrine. In French there are, it seems, no less than eight independent translations of the Civitas Dei, the best by Emile Saisset, with introduction and notes, Paris, 1855, 4 vols. gr. in 18. Moreau's translation includes the Latin original, Paris, 1846 and 1854, in 3 vols. The Latin text alone is found in the 7th vol. of the Benedictine edition (1685). A handy (stereotyped) edition was published by C. Tauchnitz, Lipsiæ, 1825, in 2 vols.; another by Jos. Strange, Coloniæ, 1850, in 2 vols.

  3. 3

    "De Doctrina Christiana libri quatuor", included in the third vol. (1680) of the Benedictine edition at the head of the exegetical works. A separate edition was published by Car. Herm. Bruder, ed. stereotypa, Lips. (Tauchnitz), 1838. A German translation (Vier Bücher über die christliche Lehre) by Remigius Storf was published at Kempten, 1877, in Thalhofer's "Bibliothek der Kirchenväter."

  4. 4

    A.D. 410.

  5. 5

    Retractations, ii. 43.

  6. 6

    Letters, 132-8.

  7. 7

    See some admirable remarks on this subject in the useful work of Beugnot, Histoire de la Destruction du Paganisme, ii. 83 et sqq.

  8. 8

    As Waterland (iv. 760) does call it, adding that it is "his most learned, most correct, and most elaborate work."

  9. 9

    For proof, see the Benedictine Preface.

  10. 10

    "Hitherto the Apologies had been framed to meet particular exigencies: they were either brief and pregnant statements of the Christian doctrines; refutations of prevalent calumnies; invectives against the follies and crimes of Paganism; or confutations of anti-Christian works like those of Celsus, Porphyry, or Julian, closely following their course of argument, and rarely expanding into general and comprehensive views of the great conflict."—Milman, History of Christianity, iii. c. 10. We are not acquainted with any more complete preface to the City of God than is contained in the two or three pages which Milman has devoted to this subject.

  11. 11

    See the interesting remarks of Lactantius, Instit. vii. 25.

  12. 12

    ^ "Hæret vox et singultus intercipiunt verba dictantis. Capitur urbs quætotum cepit orbem."—Jerome, iv. 783.

  13. 13

    See below, iv. 7.

  14. 14

    This is well brought out by Merivale, Conversion of the Roman Empire, p. 145, etc.

  15. 15

    Ozanam, History of Civilisation in the Fifth Century (Eng. trans.), ii. 160.

  16. 16

    Abstracts of the work at greater or less length are given by Dupin, Bindemann, Böhringer, Poujoulat, Ozanam, and others.

  17. 17

    His words are: "Plus on examine la Cité de Dieu, plus on reste convaincu que cet ouvrage dût exercea tres-peu d'influence sur l'esprit des paiens" (ii. 122.); and this though he thinks one cannot but be struck with the grandeur of the ideas it contains.

  18. 18

    History of Ecclesiastical Writers, i. 406.

  19. 19

    Huetiana, p. 24.

  20. 20

    Flottes, Etudes sur S. Augustin (Paris, 1861), pp. 154-6, one of the most accurate and interesting even of French monographs on theological writers.

  21. 21

    These editions will be found detailed in the second volume of Schoenemann's Bibliotheca Pat.

  22. 22

    His words (in Ep. vi.) are quite worth quoting: "Cura rogo te, ut excudantur aliquot centena exemplarium istius operis a reliquo Augustini corpore separata; nam multi erunt studiosi qui Augustinum totum emere vel nollent, vel non poterunt, quia non egebunt, seu quia tantum pecuniænon habebunt. Scio enim fere a deditis studiis istis elegantioribus præter hoc Augustini opus nullum fere aliud legi ejusdem autoris."

  23. 23

    The fullest and fairest discussion of the very simple yet never settled question of Augustin's learning will be found in Nourrisson's Philosophie de S. Augustin, ii. 92-100. [Comp. the first vol. of this Nicene Library, p. 9.—P.S.]

  24. 24

    Erasmi Epistoloe xx. 2.

  25. 25

    A large part of it has been translated in Saisset's Pantheism (Clark, Edinburgh).

  26. 26

    By J. H., published in 1610, and again in 1620, with Vives' commentary.

  27. 27

    As the letters of Vives are not in every library, we give his comico-pathetic account of the result of his Augustinian labors on his health: "Ex quo Augustinum perfeci, nunquam valui ex sententia; proximâ vero hebdomade et hac, fracto corpore cuncto, et nervis lassitudine quadam et debilitate dejectis, in caput decem turres incumbere mihi videntur incidendo pondere, ac mole intolerabili; isti sunt fructus studiorum, et merces pulcherrimi laboris; quid labor et benefacta juvant?"

  28. 28

    [Augustin uses the term civitas Dei (polis theou) of the church universal as a commonwealth and community founded and governed by God. It is applied in the Bible to Jerusalem or the church of the Old Covenant (, ; , ; ), and to the heavenly Jerusalem or the church perfect (, ; ; ; ; , ). Augustin comprehends under the term the whole Kingdom of God under the Jewish and Christian dispensation both in its militant and triumphant state, and contrasts it with the perishing kingdoms of this world. His work treats of both, but he calls it, a meliore, The City of God.—P.S.]

  29. 29

    [Marcellinus was a friend of Augustin, and urged him to write this work. He was commissioned by the Emperior Honorius to convene a conference of Catholic and schismatic Donatist bishops in the summer of 411, and conceded the victory to the Catholics; but on account of his rigor in executing the laws against the Donatists, he fell a victim to their revenge, and was honored by a place among the martyrs. See the Letters of Augustin, 133, 136, 138, 139, 143, 151, the notes in this ed., vol. I., 470 and 505, and the Translator's Preface—P.S.]

  30. 30

    , rendered otherwise in Eng. ver. [In the Revised Vers.: "Judgment shall return unto righteousness." In Old Testament quotations, Augustin, being ignorant of Hebrew, had to rely on the imperfect Latin version of his day, and was at first even opposed to the revision of Jerome.—P.S.]

  31. 31

    and .

  32. 32

    Virgil, Æneid, vi. 854. [Parcere subjectis et debellare superbos.—P.S.]

  33. 33

    [Aug. refers to the sacking of the city of Rome by the West-Gothic King Alaric, 410. He was the most humane of the barbaric invaders and conquerors of Rome, and had embraced Arian Christianity (probably from the teaching of Ulphilas, the Arian bishop and translator of the Bible). He spared the Catholic Christians.—For particulars see Gibbon's Decline and Fall, and Millman's Latin Christianity.—P.S.]

  34. 34

    The Benedictines remind us that Alexander and Xenophon, at least on some occasions, did so.

  35. 35

    Virgil, Æneid, ii. 501-2. The renderings of Virgil are from Conington.

  36. 36

    Ibid.. ii. 166.

  37. 37

    Ibid.

  38. 38

    Horace, Ep. I. ii. 69.

  39. 39

    Æneid, i. 71.

  40. 40

    Ibid, ii. 319.

  41. 41

    Ibid. 293.

  42. 42

    Non numina bona, sed omina mala.

  43. 43

    Virgil, Æneid. ii. 761.

  44. 44

    Though levis was the word usually employed to signify the inconstancy of the Greeks, it is evidently here used, in opposition to immanis of the following clause, to indicate that the Greeks were more civilized than the barbarians, and not relentless, but, as we say, easily moved.

  45. 45

    De Conj. Cat. c. 51.

  46. 46

    Sallust, Cat. Conj. ix.

  47. 47

    .

  48. 48

    .

  49. 49

    .

  50. 50

    So Cyprian (Contra Demetrianum) says: Pænam de adversis mundi ille sentit, cui et loetitia et gloria omnis in mundo est.

  51. 51

    .

  52. 52

    Compare with this chapter the first homily of Chrysostom to the people of Antioch.

  53. 53

    .

  54. 54

    .

  55. 55

    l Tim. vi. 6-10.

  56. 56

    .

  57. 57

    .

  58. 58

    .

  59. 59

    Paulinus was a native of Bordeaux, and both by inheritance and marriage acquired great wealth, which, after his conversion in his thirty-sixth year, he distributed to the poor. He became bishop of Nola in A.D. 409, being then in his fifty-sixth year. Nola was taken by Alaric shortly after the sack of Rome.

  60. 60

    Much of a kindred nature might be gathered from the Stoics. Antoninus says (ii. 14): "Though thou shouldest be going to live 3000 years, and as many times 10,000 years, still remember that no man loses any other life than this which he now lives, nor lives any other than this which he now loses. The longest and the shortest are thus brought to the same."

  61. 61

    Augustin expresses himself more fully on this subject in his tract, De cura pro mortuis gerenda.

  62. 62

    .

  63. 63

    .

  64. 64

    , .

  65. 65

    .

  66. 66

    Diogenes especially, and his followers. See also Seneca, De Tranq. c. 14, and Epist. 92; and in Cicero's Tusc. Disp. i. 43, the answer of Theodorus, the Cyrenian philosopher, to Lysimachus, who threatened him with the cross: "Threaten that to your courtiers; it is of no consequence to Theodorus whether he rot in the earth or in the air."

  67. 67

    Lucan, Pharsalia, vii. 819, of those whom Cæsar forbade to be buried after the battle of Pharsalia.

  68. 68

    , , etc.

  69. 69

    , .

  70. 70

    Tob. xii. 12.

  71. 71

    .

  72. 72

    .

  73. 73

  74. 74

    Jonah.

  75. 75

    "Second to none," as he is called by Herodotus, who first of all tells his well-known story (Clio. 23, 24).

  76. 76

    Augustin here uses the words of Cicero ("vigilando peremerunt"), who refers to Regulus, in Pisonem. c 19. Aulus Gellius, quoting Tubero and Tuditanus (vi. 4), adds some further particulars regarding these tortures.

  77. 77

    As the Stoics generally would affirm.

  78. 78

    Virgil, Æneid, vi. 434.

  79. 79

    Plutarch's Life of Cato, 72.

  80. 80

    .

  81. 81

    Ecclus. iii. 27.

  82. 82

    .

  83. 83

    .

  84. 84

    , .

  85. 85

    Originally the spectators had to stand, and now (according to Livy, Ep.. xlviii.) the old custom was restored.

  86. 86

    .

  87. 87

    .

  88. 88

    Pluvia defit, causa Christiani. Similar accusations and similar replies may be seen in the celebrated passage of Tertullian's Apol. c. 40, and in the eloquent exordium of Arnobius, C. Gentes.

  89. 89

    Augustin is supposed to refer to Symmachus, who similarly accused the Christians in his address to the Emperor Valentinianus in the year 384. At Augustin's request, Paulus Orosius wrote his history in confutation of Symmachus' charges.

  90. 90

    Tertullian (Apol. c. 24) mentions Coelestis as specially worshipped in Africa. Augustin mentions her again in the 26th chapter of this book, and in other parts of his works.

  91. 91

    Berecynthia is one of the many names of Rhea or Cybele. Livy (xxix. 11) relates that the image of Cybele was brought to Rome the day before the ides of April, which was accordingly dedicated as her feast-day. The image, it seems, had to be washed in the stream Almon, a tributary of the Tiber, before being placed in the temple of Victory; and each year, as the festival returned, the washing was repeated with much pomp at the same spot. Hence Lucan's line (i. 600), Et lotam parvo revocant Almone Cybelen, and the elegant verses of Ovid. Fast. iv. 337 et seq.

  92. 92

    Fercula, dishes or courses.

  93. 93

    See Cicero, De Nat. Deor, ii. 24.

  94. 94

    .

  95. 95

    Fugalia. Vives is uncertain to what feast Augustin refers. Censorinus understands him to refer to a feast celebrating the expulsion of the kings from Rome. This feast, however (celebrated on the 24th of February), was commonly called Regifugium.

  96. 96

    Persius, Sat. iii. 66-72.

  97. 97

    See below, books viii.-xii.

  98. 98

    ^ "Galli," the castrated priests of Cybele, who were named after the river Gallus, in Phrygia, the water of which was supposed to intoxicate or madden those who drank it. According to Vitruvius (viii. 3), there was a similar fountain in Paphlagonia. Apuleius (Golden Ass, viii.) gives a graphic and humorous description of the dress, dancing and imposture of these priests; mentioning, among other things, that they lashed themselves with whips and cut themselves with knives till the ground was wet with blood.

  99. 99

    Persius, Sat. iii. 37.

  100. 100

    Ter. Eun. iii. 5. 36; and cf. the similar allusion in Aristoph. Clouds, 1033-4. It may be added that the argument of this chapter was largely used by the wiser of the heathen themselves. Dionysius Hal. (ii. 20) and Seneca (De Brev Vit. c. xvi.) make the very same complaint; and it will be remembered that his adoption of this reasoning was one of the grounds on which Euripides was suspected of atheism.

  101. 101

    This sentence recalls Augustin's own experience as a boy, which he bewails in his Confessions.

  102. 102

    Labeo, a jurist of the time of Augustus, learned in law and antiquities, and the author of several works much prized by his own and some succeeding ages. The two articles in Smith's Dictionary on Antistius and Cornelius Labeo should be read.

  103. 103

    Lectisternia, feasts in which the images of the gods were laid on pillows in the streets, and all kinds of food set before them.

  104. 104

    According to Livy (vii. 2), theatrical exhibitions were introduced in the year 392 a.u.c. Before that time, he says, there had only been the games of the circus. The Romans sent to Etruria for players, who were called histriones, hister being the Tuscan word for a player. Other particulars are added by Livy.

  105. 105

    See the Republic, book iii.

  106. 106

    Comp. Tertullian, De Spectac. c. 22.

  107. 107

    The Egyptian gods represented with dogs' heads, called by Lucan (viii. 832) semicanes deos.

  108. 108

    The Fever had, according to Vives, three altars in Rome. See Cicero, De Nat. Deor. iii. 25, and Ælian, Var. Hist. xii. 11.

  109. 109

    Cicero, De Republica, v. Compare the third Tusculan Quæst. c. ii.

  110. 110

    In the year a.u. 299, three ambassadors were sent from Rome to Athens to copy Solon's laws, and acquire information about the institutions of Greece. On their return the Decemviri were appointed to draw up a code; and finally, after some tragic interruptions, the celebrated twelve tables were accepted as the fundamental statutes of Roman law (fons universi publici privatique juris). These were graven on brass, and hung up for public information. Livy, iii. 31-34.

  111. 111

    Possibly he refers to Plautus' Persa, iv. 4. 11-14.

  112. 112

    Sallust, Cat. Con. ix. Compare the similar saying of Tacitus regarding the chastity of the Germans: Plusque ibi boni mores valent, quam alibi bonæ leges (Germ. xix.).

  113. 113

    The same collocation of words is used by Cicero with reference to the well-known mode of renewing the appetite in use among the Romans.

  114. 114

    Æneid, ii. 351-2.

  115. 115

    .

  116. 116

    Cicero, C. Verrem, vi. 8.

  117. 117

    Cicero, C. Catilinam, iii. 8.

  118. 118

    Alluding to the sanctuary given to all who fled to Rome in its early days.

  119. 119

    Virgil, Æneid, i. 278.

  120. 120

    Compare Aug. Epist. ad Deogratias, 102, 13; and De Præd. Sanct., 19.

  121. 121

    Ch. 4.

  122. 122

    Virg, Georg. i. 502, Laomedonteæ luimus perjuria Trojæ.

  123. 123

    Iliad, xx. 293 et seqq.

  124. 124

    Æneid. v. 810, 811.

  125. 125

    Gratis et ingratis.

  126. 126

    De Conj. Cat.vi.

  127. 127

    Helen's husband.

  128. 128

    Venus' husband.

  129. 129

    Suetonius, in his Life of Julius Cæsar (c. 6), relates that, in pronouncing a funeral oration in praise of his aunt Julia, Cæsar claimed for the Julian gens to which his family belonged a descent from Venus, through Iulus, son of Eneas.

  130. 130

    Livy, 83, one of the lost books; and Appian, in Mithridat.

  131. 131

    The gates of Janus were not the gates of a temple, but the gates of a passage called Janus, which was used only for military purposes; shut therefore in peace, open in war.

  132. 132

    The year of the Consuls T. Manlius and C. Atilius, a.u.c. 519.

  133. 133

    Sall. Conj. Cat. ii.

  134. 134

    Æneid, viii. 326-7.

  135. 135

    Sall. Cat. Conj. vi.

  136. 136

    Æneid, xi. 532.

  137. 137

    Ibid. x. 464.

  138. 138

    Livy, x. 47.

  139. 139

    Being son of Apollo.

  140. 140

    Virgil, Æn. i. 286.

  141. 141

    Pharsal. v. 1.

  142. 142

    Æneid, x. 821, of Lausus: "But when Anchises' son surveyed The fair, fair face so ghastly made, He groaned, by tenderness unmanned, And stretched the sympathizing hand," etc.

  143. 143

    Virgil, Æneid, vi. 813.

  144. 144

    Sallust, Cat. Conj. ii.

  145. 145

    .

  146. 146

    Æneid, ii. 351-2.

  147. 147

    Cicero, De Rep. ii. 10.

  148. 148

    Contra Cat.iii. 2.

  149. 149

    Æneid, vi. 820, etc.

  150. 150

    His nephew.

  151. 151

    Hist. i.

  152. 152

    Lectisternia, from lectus, and sterno, I spread.

  153. 153

    Proletarius, from proles, offspring.

  154. 154

    The oracle ran: "Dico te, Pyrrhe, vincere posse Romanos."

  155. 155

    Troy, Lavinia, Alba.

  156. 156

    Under the inscription on the temple some person wrote the line, "Vecordiæ opus ædem facit Concordiæ."—The work of discord makes the temple of Concord.

  157. 157

    Cicero, in Catilin, iii. sub. fin.

  158. 158

    Lucan, Pharsal. 142-146.

  159. 159

    Virgil, Æneid, i. 417.

  160. 160

    In Augustin's letter to Evodius (169), which was written towards the end of the year 415, he mentions that this fourth book and the following one were begun and finished during that same year.

  161. 161

    Comp. Bacon's Essay on the Vicissitudes of Things.

  162. 162

    .

  163. 163

    .

  164. 164

    Nonius Marcell. borrows this anecdote from Cicero, De Repub. iii.

  165. 165

    It was extinguished by Crassus in its third year.

  166. 166

    Cloacina, supposed by Lactantius (De falsa relig. i. 20), Cyprian (De Idol. vanit.), and Augustin (infra, c. 23) to be the goddess of the cloaca, or sewage of Rome. Others, however, suppose it to be equivalent to Cluacina, a title given to Venus, because the Romans after the end of the Sabine war purified themselves (cluere) in the vicinity of her statue.

  167. 167

    Forculum foribus, Cardeam cardini, Limentinum limini.

  168. 168

    Virgil, Eclog. iii. 60.

  169. 169

    Virgil, Æneid, i. 47.

  170. 170

    Cicero, De Nat. Deor. ii. 25.

  171. 171

    Virgil, Georg. ii. 325, 326.

  172. 172

    Eusebius, De Proep. Evang. i. 10.

  173. 173

    Virgil, Georg. iv. 221, 222.

  174. 174

    The feminine Fortune.

  175. 175

    .

  176. 176

    So called from the consent or harmony of the celestial movements of these gods.

  177. 177

    Tusc. Quæst.i. 26.

  178. 178

    Livy, ii. 36; Cicero, De Divin. 26.

  179. 179

    Called by Cicero (De Oratore, i. 39) the most eloquent of lawyers, and the best skilled lawyer among eloquent men.

  180. 180

    Superflua non nocent.

  181. 181

    .

  182. 182

    De Divin.ii. 37.

  183. 183

    Cic. De Nat. Deorum, lib. ii. c. 28.

  184. 184

    Superstition, from superstes. Against his etymology of Cicero, see Lact. Inst. Div. iv. 28.

  185. 185

    Balbus, from balbutiens, stammering, babbling.

  186. 186

    See Cicero, De Nat. Deor. i. 2.

  187. 187

    Plutarch's Numa, c. 8.

  188. 188

    Written in the year 415.

  189. 189

    On the application of astrology to national prosperity, and the success of certain religions, see Lecky's Rationalism, i. 303.

  190. 190

    This fact is not recorded in any of the extant works of Hippocrates or Cicero. Vives supposes it may have found place in Cicero's book, De Fato.

  191. 191

    I.e. the potter.

  192. 192

    Epist. 107.

  193. 193

    Odyssey,xviii. 136, 137.

  194. 194

    De Divinat.ii.

  195. 195

    .

  196. 196

    Book iii.

  197. 197

    , .

  198. 198

    Sallust, Cat. vii.

  199. 199

    Augustin notes that the name consul is derived from consulere, and thus signifies a more benign rule than that of a rex (from regere), or dominus (from dominari).

  200. 200

    Æneid, viii. 646.

  201. 201

    Ibid. i. 279.

  202. 202

    Ibid. vi. 847.

  203. 203

    Sallust, in Cat. c. xi.

  204. 204

    Sallust, in Cat. c. 54.

  205. 205

    .

  206. 206

    .

  207. 207

    Sallust, in Cat. c. 52.

  208. 208

    Horace, Epist. i. l. 36, 37.

  209. 209

    Hor. Carm. ii. 2.

  210. 210

    Tusc. Quæst.i. 2.

  211. 211

    .

  212. 212

    .

  213. 213

    .

  214. 214

    .

  215. 215

    .

  216. 216

    .

  217. 217

    Jactantia.

  218. 218

    Æneid, vi. 820.

  219. 219

    .

  220. 220

    .

  221. 221

    .

  222. 222

    .

  223. 223

    .

  224. 224

    Æneid, vii. 266.

  225. 225

    .

  226. 226

    Of the Thrasymene Lake and Cannæ.

  227. 227

    Constantinople.

  228. 228

    Constantius, Constantine, and Constans.

  229. 229

    Panegyr, de tertio Honorii consulatu.

  230. 230

    Tusc. Quæst.v. 19.

  231. 231

    .

  232. 232

    Plato, in the Timæus.

  233. 233

    Ch. xi. and xxi.

  234. 234

    See Virgil, Ec. iii. 9.

  235. 235

    Of the four books De Acad., dedicated to Varro, only a part of the first is extant.

  236. 236

    Cicero, De Quæst. Acad. i. 3.

  237. 237

    In his book De Metris,, chapter on phalæcian verses.

  238. 238

    Tarquin the Proud, having bought the books of the sibyl, appointed two men to preserve and interpret them (Dionys. Halic. Antiq. iv. 62. These were afterwards increased to ten, while the plebeians were contended for larger privileges; and subsequently five more were added.

  239. 239

    Ch. 31.

  240. 240

    Fabulare.

  241. 241

    Fabulosum.

  242. 242

    Civile.

  243. 243

    Timeri.

  244. 244

    Vereri.

  245. 245

    Intercido, I cut or cleave.

  246. 246

    Paranymphi.

  247. 247

    Comp. Tertullian, Adv. Nat. ii. 11; Arnobius, Contra Gent. iv.; Lactantius, Inst. i. 20.

  248. 248

    Mentioned also by Tertullian, Apol. 12, but not extant.

  249. 249

    Numina. Another reading is nomina; and with either reading another translation is admissible; "One is announcing to a god the names (or gods) who salute him."

  250. 250

    Tert. Apol. 13, Nec electio sine reprobatione; and Ad Nationes, ii. 9, Si dei bulbi seliguntur, qui non seliguntur, reprobi pronuntiantur.

  251. 251

    Cicero, De Nat. Deor ii., distinguishes this Liber from Liber Bacchus, son of Jupiter and Semele.

  252. 252

    Januam.

  253. 253

    Vivificator.

  254. 254

    Sensificator.

  255. 255

    As we say, right-minded.

  256. 256

    Ch. 21, 23.

  257. 257

    The father Saturn, and the mother Ops, e.g., being more obscure than their son Jupiter and daughter Juno.

  258. 258

    Sallust, Cat. Conj. ch. 8.

  259. 259

    Vicus argentarius.

  260. 260

    Virgil, Æneid, viii. 357, 358.

  261. 261

    Quadrifrons.

  262. 262

    Frons.

  263. 263

    Quanto iste innocentior esset, tanto frontosior appareret; being used for the shamelessness of innocence, as we use "face" for the shamelessness of impudence.

  264. 264

    Cicero, Tusc. Quæst. v. 13.

  265. 265

    An interesting account of the changes made in the Roman year by Numa is given in Plutarch's life of that king. Ovid also (Fasti, ii.) explains the derivation of February, telling us that it was the last month of the old year, and took its name from the lustrations performed then: Februa Romani dixere piamina patres.

  266. 266

    Ennius, in Cicero, De Nat. Deor. ii. 18.

  267. 267

    .

  268. 268

    Georgic, ii. 470.

  269. 269

    Summa, which also includes the meaning—last.

  270. 270

    Virgil, Eclog. iii. 60, who borrows the expression from the Phoenomena of Aratus.

  271. 271

    Soranus lived about B.C. 100. See Smith's Dict.

  272. 272

    Tigillus.

  273. 273

    Ruma.

  274. 274

    Pecunia,that is, property; the original meaning of pecunia being property in cattle, then property or wealth of any kind. Comp. Augustin, De discipl. Christ. 6.

  275. 275

    Sallust, Catil. c. 11.

  276. 276

    Quasi medius currens.

  277. 277

    Nuncius.

  278. 278

    Enunciantur.

  279. 279

    Cælo.

  280. 280

    Cælum.

  281. 281

    Sc. Chronos.

  282. 282

    See ch. 16.

  283. 283

    Varro, De Ling. Lat. v. 68.

  284. 284

    Nourisher.

  285. 285

    Returner.

  286. 286

    In the book De Ratione Naturali Deorum.

  287. 287

    Mundum.

  288. 288

    Immundum.

  289. 289

    Mundus.

  290. 290

    Mundum.

  291. 291

    Virgil, Æneid, viii. 319-20.

  292. 292

    In the Timæus.

  293. 293

    Plutarch's Numa; Livy, xl. 29.

  294. 294

    Comp. Lactantius, Instit. i. 6.

  295. 295

    Egesserit.

  296. 296

    Wisdom vii. 24-27.

  297. 297

    Sapiens,that is, a wise man, one who had attained to wisdom.

  298. 298

    Finem boni.

  299. 299

    Dii majorum gentium.

  300. 300

    Book i. 13.

  301. 301

    , .

  302. 302

    .

  303. 303

    , .

  304. 304

    .

  305. 305

    .

  306. 306

    De Doctrina Christiana, ii. 43. Comp. Retract. ii. 4, 2.

  307. 307

    Liberating Jewish slaves, and sending gifts to the temple. See Josephus, Ant. xii. 2.

  308. 308

    , .

  309. 309

    Spiritus.

  310. 310

    .

  311. 311

    .

  312. 312

    Ch. 14.

  313. 313

    De Deo Socratis.

  314. 314

    Virgil, Æn. 7, 338.

  315. 315

    Virgil, Æn. 4. 492, 493.

  316. 316

    Virgil, Ec. 8. 99.

  317. 317

    Pliny (Hist. Nat. xxviii. 2) and others quote the law as running: Qui fruges incantasit, qui malum carmen incantasit...neu alienam segetem pelexeris.

  318. 318

    Before Claudius, the prefect of Africa, a heathen.

  319. 319

    Another reading, whom they could not know, though near to themselves.

  320. 320

    These quotations are from a dialogue between Hermes and Æsculapius, which is said to have been translated into Latin by Apuleius.

  321. 321

    .

  322. 322

    .

  323. 323

    .

  324. 324

    .

  325. 325

    .

  326. 326

    .

  327. 327

    .

  328. 328

    , etc.

  329. 329

    , .

  330. 330

    .

  331. 331

    .

  332. 332

    Ornamenta memoriarum.

  333. 333

    Comp. The Confessions, vi. 2.

  334. 334

    See Plutarch, on the Cessation of Oracles.

  335. 335

    The De Deo Socratis.

  336. 336

    De Fin. iii. 20; Tusc. Disp. iii. 4.

  337. 337

    The distinction between bona and commoda is thus given by Seneca (Ep. 87, ad fin.): Commodum est quod plus usus est quam molestiæ; bonum sincerum debet esse et ab omni parte innoxium.

  338. 338

    Book xix. ch. 1.

  339. 339

    See Diog. Laert. ii. 71.

  340. 340

    Virgil, Æn. iv. 449.

  341. 341

    Seneca, De Clem. ii. 4 and 5.

  342. 342

    Pro. Lig. c. 12.

  343. 343

    De Oratore,i. 11, 47.

  344. 344

    De Deo Soc.

  345. 345

    De Deo. Soc.

  346. 346

    De Deo Soc.

  347. 347

    Cat. Conj.i.

  348. 348

    Plotinus died in 270 A.D. For his relation to Plato, see Augustin's Contra Acad. iii. 41.

  349. 349

    Ennead. iv. 3. 12.

  350. 350

    Apuleius, not Plotinus.

  351. 351

    De Deo Socratis.

  352. 352

    Apuleius, ibid.

  353. 353

    Virgil, Georg. i. 5.

  354. 354

    Augustin apparently quotes from memory from two passages of the Enneades, l. vi. 8, and ii. 3.

  355. 355

    Or, humanity.

  356. 356

    Comp. De Trin. 13. 22.

  357. 357

    .

  358. 358

    daimon=daemon, knowing; so Plato, Cratylus, 398. B.

  359. 359

    .

  360. 360

    .

  361. 361

    .

  362. 362

    Timæus.

  363. 363

    .

  364. 364

    .

  365. 365

    .

  366. 366

    , .

  367. 367

    .

  368. 368

    , .

  369. 369

    .

  370. 370

    .

  371. 371

    Namely, douleia: comp. Quæst in Exod. 94; Quæst. in Gen. 21; Contra Faustum, 15. 9, etc.

  372. 372

    Agricolæ, coloni, incolæ.

  373. 373

    Virgil, Æn., i. 12.

  374. 374

    ; Eccl. xi. 13; Judith vii. 20.

  375. 375

    .

  376. 376

    .

  377. 377

    Ibid. 16.

  378. 378

    Augustin here remarks, in a clause that cannot be given in English, that the word religio is derived from religere.—So Cicero, De Nat. Deor. ii. 28.

  379. 379

    .

  380. 380

    .

  381. 381

    .

  382. 382

    .

  383. 383

    , .

  384. 384

    , .

  385. 385

    , .

  386. 386

    .

  387. 387

    .

  388. 388

    .

  389. 389

    .

  390. 390

    On the service rendered to the Church by this definition, see Waterland's Works, v. 124.

  391. 391

    Literally, a sacred action.

  392. 392

    Ecclus. xxx. 24.

  393. 393

    .

  394. 394

    .

  395. 395

    .

  396. 396

    .

  397. 397

    .

  398. 398

    .

  399. 399

    .

  400. 400

    .

  401. 401

    . In his Retractations, ii. 43, Augustin says that he should not have spoken of this as miraculous, because it was an appearance seen in sleep.

  402. 402

  403. 403

    Goetia.

  404. 404

    .

  405. 405

    Virgil, Georg. iv. 411.

  406. 406

    .

  407. 407

    Plotin. Ennead. III. ii. 13.

  408. 408

    .

  409. 409

    .

  410. 410

    Ennead. 1. vi. 7.

  411. 411

    Meaning, officious meddlers.

  412. 412

    Pharsal. vi. 503.

  413. 413

    .

  414. 414

    Æn., vii. 310.

  415. 415

    Æn., iii. 438, 439.

  416. 416

    Teletis.

  417. 417

    The Platonists of the Alexandrian and Athenian schools, from Plotinus to Proclus, are at one in recognizing in God three principles or hypostases: 1st, the One or the Good, which is the Father; 2nd, the Intelligence or Word, which is the Son; 3rd, the Soul, which is the universal principle of life. But as to the nature and order of these hypostases, the Alexandrians are no longer at one with the school of Athens. On the very subtle differences between the Trinity of Plotinus and that of Porphyry, consult M. Jules Simon, ii. 110, and M. Vacherot, ii. 37.—Saisset.

  418. 418

    See below, c. 28.

  419. 419

    Ennead. v. 1.

  420. 420

    .

  421. 421

    .

  422. 422

    ; or "the beginning," following a different reading from ours.

  423. 423

    .

  424. 424

    .

  425. 425

    .

  426. 426

    , .

  427. 427

    See above, c. 9.

  428. 428

    Virgil, Eclog. iv. 13, 14.

  429. 429

    .

  430. 430

    .

  431. 431

    According to another reading, "You might have seen it to be," etc.

  432. 432

    .

  433. 433

    .

  434. 434

    Comp. Euseb. Præp. Evan. xiii. 16.

  435. 435

    Ennead, iii. 4, 2.

  436. 436

    Æneid, vi. 750, 751.

  437. 437

    Inductio.

  438. 438

    Namely, under Diocletian and Maximian.

  439. 439

    .

  440. 440

    .

  441. 441

    , .

  442. 442

    .

  443. 443

    , .

  444. 444

    .

  445. 445

    Written in the year 416 or 417.

  446. 446

    .

  447. 447

    .

  448. 448

    .

  449. 449

    Homine assumto, non Deo consumto.

  450. 450

    Quo itur Deus, qua itur homo.

  451. 451

    A clause is here inserted to give the etymology of proesentia from proe sensibus.

  452. 452

    Another derivation, sententia from sensus, the inward perception of the mind.

  453. 453

    .

  454. 454

    .

  455. 455

    .

  456. 456

    A common question among the Epicureans; urged by Velleius in Cic. De. Nat. Deor. i. 9, adopted by the Manichæans and spoken to by Augustin in the Conf. xi. 10, 12, also in De Gen. contra Man. i. 3.

  457. 457

    The Neo-Platonists.

  458. 458

    Number begins at one, but runs on infinitely.

  459. 459

    .

  460. 460

    .

  461. 461

    Comp. de Gen. ad Lit. i. and iv.

  462. 462

    Ver. 35.

  463. 463

    .

  464. 464

    .

  465. 465

    Vives here notes that the Greek theologians and Jerome held, with Plato, that spiritual creatures were made first, and used by God in the creation of things material. The Latin theologians and Basil held that God made all things at once.

  466. 466

    .

  467. 467

    Mali enim nulla natura est: sed amissio boni, mali nomen accepit.

  468. 468

    Plutarch (De Plac. , and iv. 3) tells us that this opinion was held by Anaximenes of Miletus, the followers of Anaxagoras, and many of the Stoics. Diogenes the Cynic, as well, as Diogenes of Appollonia seems to have adopted the same opinion. See Zeller's Stoics, pp. 121 and 199.

  469. 469

    Ubi lux non est, tenebræ sunt, non quia aliquid sunt tenebræ, sed ipsa lucis absentia tenebræ dicuntur.—Aug. De. Gen. contra Man. 7.

  470. 470

    Wisdom vii. 22.

  471. 471

    The strongly Platonic tinge of this language is perhaps best preserved in a bare literal translation.

  472. 472

    Vives remarks that the ancients defined blessedness as an absolutely perfect state in all good, peculiar to God. Perhaps Augustin had a reminiscence of the remarkable discussion in the Tusc. Disp. lib. v., and the definition, Neque ulla alia huic verbo, quum beatum dicimus, subjecta notio est, nisi, secretis malis omnibus, cumulata bonorum complexio.

  473. 473

    With this chapter compare the books De Dono Persever, and De Correp. et Gratia.

  474. 474

    .

  475. 475

    .

  476. 476

    .

  477. 477

    Cf. Gen. ad Lit. xl. 27 et seqq.

  478. 478

    .

  479. 479

    .

  480. 480

    The Manichæans.

  481. 481

    .

  482. 482

    .

  483. 483

    (LXX.).

  484. 484

    .

  485. 485

    (LXX.).

  486. 486

    It must be kept in view that "vice" has, in this passage, the meaning of sinful blemish.

  487. 487

    .

  488. 488

    Quintilian uses it commonly in the sense of antithesis.

  489. 489

    .

  490. 490

    Ecclus. xxxiii. 15.

  491. 491

    .

  492. 492

    The reference is to the Timæus, p. 37 C., where he says, "When the parent Creator perceived this created image of the eternal Gods in life and motion, He was delighted, and in His joy considered how He might make it still liker its model."

  493. 493

    .

  494. 494

    The passage referred to is in the Timæus p. 29 D.: "Let us say what was the cause of the Creator's forming this universe. He was good; and in the good no envy is ever generated about anything whatever. Therefore, being free from envy, He desired that all things should, as much as possible, resemble Himself."

  495. 495

    The Manichæans, to wit.

  496. 496

    .

  497. 497

    Proprietas. [The Greeks call it idiotes or idion, i.e. the propriety or characteristic individuality of each divine person, namely the fatherhood, paternitas, agennesia, of the first person; the sonship, filiatio, generatio, gennesia, of the second person; the procession, processio, ekporeusis, of the third person.—P.S.]

  498. 498

    This is one of the passages cited by Sir William Hamilton, along with the Cogito, ergo sum of Descartes, in confirmation of his proof, that in so far as we are conscious of certain modes of existence, in so far we possess an absolute certainty that we exist. See note A in Hamilton's Reid, p. 744.

  499. 499

    Compare the Confessions, xiii. 9.

  500. 500

    Ch. 7.

  501. 501

    Or aliquot parts.

  502. 502

    Comp. Aug. Gen. ad Lit. iv. 2, and De Trinitate, iv. 7.

  503. 503

    For passages illustrating early opinions regarding numbers, see Smith's Dict. art. Number.

  504. 504

    Wisd. xi. 20.

  505. 505

    .

  506. 506

    .

  507. 507

    .

  508. 508

    .

  509. 509

    In , as he shows in his eighth sermon, where this subject is further pursued; otherwise, one might have supposed he referred to .

  510. 510

    l Cor. xiii. 10.

  511. 511

    Augustin refers to ; see p. 195. He might rather have referred to .

  512. 512

    .

  513. 513

    .

  514. 514

    .

  515. 515

    .

  516. 516

    .

  517. 517

    .

  518. 518

    .

  519. 519

    .

  520. 520

    .

  521. 521

    Augustin himself published this idea in his Conf. xiii. 32 but afterwards retracted it, as "said without sufficient consideration" (Retract. II. vi. 2). Epiphanius and Jerome ascribe it to Origen.

  522. 522

    .

  523. 523

    Namely, the Audians and Sampsæans, insignificant heretical sects mentioned by Theodoret and Epiphanius.

  524. 524

    .

  525. 525

    Vitium: perhaps "fault," most nearly embraces all the uses of this word.

  526. 526

    Essentia.

  527. 527

    .

  528. 528

    Quintilian calls it dura.

  529. 529

    With this may be compared the argument of Socrates in the Gorgias, in which it is shown that to escape punishment is worse than to suffer it, and that the greatest of evils is to do wrong and not be chastised.

  530. 530

    .

  531. 531

    Specie.

  532. 532

    .

  533. 533

    C. 13.

  534. 534

    .

  535. 535

    .

  536. 536

    De Deo Socrates.

  537. 537

    Augustin no doubt refers to the interesting account given by Critias, near the beginning of the Timæus, of the conversation of Solon with the Egyptian priests.

  538. 538

    Augustin here follows the chronology of Eusebius, who reckons 5611 years from the Creation to the taking of Rome by the Goths; adopting the Septuagint version of the Patriarchal ages.

  539. 539

    See above, viii. 5.

  540. 540

    It is not apparent to what Augustin refers. The Arcadians, according to Macrobius (Saturn. i. 7), divided their year into three months, and the Egyptians divided theirs into three seasons: each of these seasons having four months, it is possible that Augustin may have referred to this. See Wilkinson's excursus on the Egyptian year, in Rawlinson's Herod. Book ii.

  541. 541

    The former opinion was held by Democritus and his disciple Epicurus; the latter by Heraclitus, who supposed that "God amused Himself" by thus renewing worlds.

  542. 542

    The Alexandrian Neo-Platonists endeavored in this way to escape from the obvious meaning of the Timæus.

  543. 543

    Antoninus says (ii. 14): "All things from eternity are of like forms, and come round in a circle." Cf. also ix. 28, and the references to more ancient philosophical writers in Gataker's notes in these passages.

  544. 544

    , . So Origen, de Prin. iii. 5, and ii. 3.

  545. 545

    .

  546. 546

    .

  547. 547

    .

  548. 548

    Cf. de Trin. v. 17.

  549. 549

    Wisdom ix. 13-15.

  550. 550

    .

  551. 551

    .

  552. 552

    .

  553. 553

    , . Augustin here follows the version of Jerome, and not the Vulgate. Comp. Contra Priscill. 6, and de Gen. c. Man. iv. 4.

  554. 554

    . Here, and in Enar. in and also in Cont. Faust. xxii. 47, Augustin follows the Greek, and not the Vulgate.

  555. 555

    I.e.indefinite, or an indefinite succession of things.

  556. 556

    Again in the Timæus.

  557. 557

    Wisdom xi. 20.

  558. 558

    .

  559. 559

    .

  560. 560

    .

  561. 561

    De sæculis sæculorum.

  562. 562

    .

  563. 563

    Cicero has the same (de Amicitia, 16): Quonam modo quisquam amicus esse poterit, cui se putabit inimicum esse posse? He also quotes Scipio to the effect that no sentiment is more unfriendly to friendship than this, that we should love as if some day we were to hate.

  564. 564

    C. 30.

  565. 565

    Coquaeus remarks that this is levelled against the Pelagians.

  566. 566

    ^ "Quando leoni Fortior eripuit vitam leo? quo nemore unquam Exspiravit aper majoris dentibus apri? Indica tigris agit rabida cum tigride pacem Perpetuam; sævis inter se convenit ursis. Ast homini,"etc. Juvenal, Sat. xv. 160—5.—See also the very striking lines which precede these.

Nicene and Post-Nicene Fathers, Series I, Volume 2, ed. Philip Schaff (1886–89). Public domain. Text from the Christian Classics Ethereal Library.