The City of God - Endnotes

Endnotes

AD 410. ↩
Retractationes, II. 43. ↩
Letters 132⁠–⁠8. ↩
See some admirable remarks on this subject in the useful work of Beugnot, Histoire de la Destruction du Paganisme, II. 83 et seq. ↩
As Waterland (IV. 760) does call it, adding that it is “his most learned, most correct, and most elaborate work.” ↩
For proof, see the Benedictine Preface. ↩
“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. ch. 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. ↩
See the interesting remarks of Lactantius, Institutiones Divinae VII. 25. ↩
“Haeret vox et singultus intercipiunt verba dictantis. Capitur urbs quae totum cepit orbem.” —⁠Jerome, IV. 783 ↩
See below, Book IV. ch. 7. ↩
This is well brought out by Merivale, Conversion of the Roman Empire, p. 145, etc. ↩
Ozanam, History of Civilisation in the Fifth Century (Eng. trans.), II. 160. ↩
Abstracts of the work at greater or less length are given by Dupin, Bindemann, Böhringer, Poujoulat, Ozanam, and others. ↩
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 païens” (II. 122); and this though he thinks one cannot but be struck with the grandeur of the ideas it contains. ↩
History of Ecclesiastical Writers, I. 406. ↩
Huetiana, p. 24. ↩
Flottes, Etudes sur S. Augustin (Paris, 1861), pp. 154⁠–⁠6, one of the most accurate and interesting even of French monographs on theological writers. ↩
These editions will be found detailed in the second volume of Schoenemann’s Bibliotheca Patrum. ↩
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 pecuniae non habebunt. Scio enim fere a deditis studiis istis elegantioribus praeter hoc Augustini opus nullum fere aliud legi ejusdem autoris.” ↩
The fullest and fairest discussion of the very simple yet never settled question of Augustine’s learning will be found in Nourrisson’s Philosophie de S. Augustin, II. 92⁠–⁠100. ↩
Erasmi Epistolae XX. 2. ↩
A large part of it has been translated in Saisset’s Pantheism (Clark, Edin.). ↩
By J. H., published in 1610, and again in 1620, with Vives’ commentary. ↩
As the letters of Vives are not in every library, we give his comico-pathetic account of the result of his Augustinian labours 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?” ↩
See the Editor’s Preface. ↩
Psalm 94:15, rendered otherwise in English versions. ↩
James 4:6 and 1 Peter 5:5. ↩
Virgil, Aeneid, VI. 854. ↩
The Benedictines remind us that Alexander and Xenophon, at least on some occasions, did so. ↩
Virgil, Aeneid, II. 501⁠–⁠2. The renderings of Virgil are from Conington. ↩
Aeneid II. 166. ↩
Aeneid II. 166. ↩
Horace, Epistles I. II. 69. ↩
Aeneid, I. 71. ↩
Aeneid II. 319. ↩
Aeneid II. 293. ↩
Non numina bona, sed omina mala. ↩
Virgil, Aeneid, II. 761. ↩
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 civilised than the barbarians, and not relentless, but, as we say, easily moved. ↩
De Conjuratione Catilinae ch. 51. ↩
Sallust, De Conjuratione Catilinae IX. ↩
Psalm 89:32. ↩
Matthew 5:45. ↩
Romans 2:4. ↩
So Cyprian (Contra Demetrianum) says, “Poenam de adversis mundi ille sentit, cui et laetitia et gloria omnis in mundo est.” ↩
Ezekiel 33:6. ↩
Compare with this chapter the first homily of Chrysostom to the people of Antioch. ↩
Romans 8:28. ↩
1 Peter 3:4. ↩
1 Timothy 6:6⁠–⁠10. ↩
Job 1:21. ↩
1 Timothy 6:17⁠–⁠19. ↩
Matthew 6:19⁠–⁠21. ↩
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 AD 409, being then in his fifty-sixth year. Nola was taken by Alaric shortly after the sack of Rome. ↩
Much of a kindred nature might be gathered from the Stoics. Antoninus says (II. 14): “Though thou shouldest be going to live 3,000 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.” ↩
Augustine expresses himself more fully on this subject in his tract, De cura pro mortuis gerenda. ↩
Matthew 10:28. ↩
Luke 12:4. ↩
Psalm 79:2, 3. ↩
Psalm 116:15. ↩
Diogenes especially, and his followers. See also Seneca, De Tranquillitate Animi ch. 14, and Epistulae Morales ad Lucilium 92; and in Cicero’s Tusculanae Disputationes 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.” ↩
Lucan, Pharsalia, VII. 819, of those whom Caesar forbade to be buried after the battle of Pharsalia. ↩
Genesis 25:9, 35:29, etc. ↩
Genesis 47:29, 50:24. ↩
Tobit 12:12. ↩
Matthew 26:10⁠–⁠13. ↩
John 19:38. ↩
Daniel 3. ↩
Jonah. ↩
“Second to none,” as he is called by Herodotus, who first of all tells his well-known story (Clio. 23, 24). ↩
Augustine here uses the words of Cicero (“vigilando peremerunt”), who refers to Regulus, in Pisonem, ch. 19. Aulus Gellius, quoting Tubero and Tuditanus (VI. 4), adds some further particulars regarding these tortures. ↩
As the Stoics generally would affirm. ↩
Virgil, Aeneid, VI. 434. ↩
Plutarch’s Life of Cato, 72. ↩
1 Corinthians 2:11. ↩
Ecclesiasticus 3:27. ↩
Romans 11:33. ↩
Psalm 42:10. ↩
Psalm 96:4, 5. ↩
Originally the spectators had to stand, and now (according to Livy, Ep. XLVIII.) the old custom was restored. ↩
Psalm 94:4. ↩
2 Timothy 3:7. ↩
“Pluvia defit, causa Christiani.” Similar accusations and similar replies may be seen in the celebrated passage of Tertullian’s Apologeticus ch. 40, and in the eloquent exordium of Arnobius, Contra Gentes. ↩
Augustine is supposed to refer to Symmachus, who similarly accused the Christians in his address to the Emperor Valentinianus in the year 384. At Augustine’s request, Paulus Orosius wrote his history in confutation of Symmachus’ charges. ↩
Tertullian (Apologeticus ch. 24) mentions Coelestis as specially worshipped in Africa. Augustine mentions her again in the 26th chapter of this book, and in other parts of his works. ↩
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, Fasti IV. 337 et seq. ↩
“Fercula,” dishes, or courses. ↩
See Cicero, De Natura Deorum II. 24. ↩
Proverbs 6:26. ↩
Fugalia. Vives is uncertain to what feast Augustine refers. Censorinus understands him to refer to a feast celebrating the expulsion of the kings from Rome. This feast, however (celebrated on the 24th February), was commonly called “Regifugium.” ↩
Persius, Satires III. 66⁠–⁠72. ↩
See below, Books VIII-XII. ↩
“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. ↩
Persius, Satires III. 37. ↩
Terence Eunuchus III. 5. 36; and cf. the similar allusion in Aristophanes Clouds, 1033⁠–⁠4. It may be added that the argument of this chapter was largely used by the wiser of the heathen themselves. Dionysius of Halicarnassus (II. 20) and Seneca (De Brevitate Vitae ch. 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. ↩
This sentence recalls Augustine’s own experience as a boy, which he bewails in his Confessions. ↩
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. ↩
“Lectisternia,” feasts in which the images of the gods were laid on pillows in the streets, and all kinds of food set before them. ↩
According to Livy (VII. 2), theatrical exhibitions were introduced in the year 392 AUC. 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. ↩
See the Republic, book III. ↩
Compare Tertullian, De Spectaculis ch. 22. ↩
The Egyptian gods represented with dogs’ heads, called by Lucan (VIII. 832) semicanes deos. ↩
The Fever had, according to Vives, three altars in Rome. See Cicero, De Natura Deorum III. 25, and Aelian, Varia Historia XII. 11. ↩
Cicero, De Republica, V. Compare the third Tusculanae Disputationes c. II. ↩
In the year AUC 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. ↩
Possibly he refers to Plautus’ Persa, IV. 4. 11⁠–⁠14. ↩
Sallust, De Conjuratione Catilinae IX. Compare the similar saying of Tacitus regarding the chastity of the Germans: “Plusque ibi boni mores valent, quam alibi bonae leges” (Germania XIX.). ↩
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. ↩
Aeneid, II. 351⁠–⁠2. ↩
2 Corinthians 11:14. ↩
Cicero, Contra Verrem, VI. 8. ↩
Cicero, Contra Catilinam, III. 8. ↩
Alluding to the sanctuary given to all who fled to Rome in its early days. ↩
Virgil, Aeneid, I. 278. ↩
Compare Augustine Epistola ad Deogratias, 102, 13; and De Praedestinatione Sanctorum 19. ↩
Ch. IV. ↩
Virgil Georgic I. 502, “Laomedonteae luimus perjuria Trojae.” ↩
Iliad, XX. 293 et seq. ↩
Aeneid, V. 810, 811. ↩
Gratis et ingratis. ↩
De Conjuratione Catilinae VI. ↩
Helen’s husband. ↩
Venus’ husband. ↩
Suetonius, in his Life of Julius Caesar (ch. 6), relates that, in pronouncing a funeral oration in praise of his aunt Julia, Caesar claimed for the Julian gens to which his family belonged a descent from Venus, through Iulus, son of Eneas. ↩
Livy, 83, one of the lost books; and Appian, in Mithridat. ↩
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. ↩
The year of the Consuls T. Manlius and C. Atilius, AUC 519. ↩
Sallust De Conjuratione Catilinae II. ↩
Aeneid, VIII. 326⁠–⁠7. ↩
Sallust De Conjuratione Catilinae VI. ↩
Aeneid, XI. 532. ↩
Aeneid X. 464. ↩
Livy, X. 47. ↩
Being son of Apollo. ↩
Virgil, Aeneid I. 286. ↩
Pharsalia V. 1. ↩
Aeneid, 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.

↩
Virgil, Aeneid, VI. 813. ↩
Sallust, De Conjuratione Catilinae II. ↩
Psalm 10:3. ↩
Aeneid, II. 351⁠–⁠2. ↩
Cicero, De Republica II. 10. ↩
Contra Catilinam III. 1. ↩
Aeneid, VI. 820, etc. ↩
His nephew. ↩
Historiae I. ↩
Lectisternia, from lectus, a couch, and sterno, I spread. ↩
Proletarius, from proles, offspring. ↩
The oracle ran: “Dico te, Pyrrhe, vincere posse Romanos.” ↩
Troy, Lavinia, Alba. ↩
Under the inscription on the temple some person wrote the line, “Vecordiae opus aedem facit Concordiae”⁠—The work of discord makes the temple of Concord. ↩
Cicero, Contra Catilinam III. sub. fin. ↩
Lucan, Pharsalia II. 142⁠–⁠146. ↩
Virgil, Aeneid, I. 417. ↩
In Augustine’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. ↩
Compare Bacon’s “Essay on the Vicissitudes of Things.” ↩
Matthew 5:45. ↩
2 Peter 2:19. ↩
Nonius Marcellus borrows this anecdote from Cicero, De Republica III. ↩
It was extinguished by Crassus in its third year. ↩
Cloacina, supposed by Lactantius (De falsa religione I. 20), Cyprian (De Idolorum vanitate), and Augustine (infra., ch. 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. ↩
Forculum foribus, Cardeam cardini, Limentinum limini. ↩
Virgil, Eclogue III. 60. ↩
Virgil, Aeneid, I. 47. ↩
Cicero, De Natura Deorum II. 25. ↩
Virgil, Georgic II. 325, 326. ↩
Eusebius, De Praeparatio Evangelica I. 10. ↩
Virgil, Georgic IV. 221, 222. ↩
The feminine Fortune. ↩
Habakkuk 2:4. ↩
So called from the consent or harmony of the celestial movements of these gods. ↩
Tusculanae Disputationes I. 26. ↩
Livy, II. 36; Cicero, De Divinatione 26. ↩
Called by Cicero (De Oratore, I. 39) the most eloquent of lawyers, and the best skilled lawyer among eloquent men. ↩
Superflua non nocent. ↩
Romans 1:25. ↩
De Divinatione II. 37. ↩
Cicero De Natura Deorum, lib. II. ch. 28. ↩
Superstition, from superstes. Against this etymology of Cicero, see Lactantius Institutiones Divinae IV. 28. ↩
Balbus, from balbutiens, stammering, babbling. ↩
See Cicero, De Natura Deorum I. 2. ↩
Plutarch’s Numa, ch. 8. ↩
Written in the year 415. ↩
On the application of astrology to national prosperity, and the success of certain religions, see Lecky’s Rationalism, I. 303. ↩
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. ↩
I.e. the potter. ↩
Epistulae Morales ad Lucilium 107. ↩
Odyssey, XVIII. 136, 137. ↩
De Divinatione II. ↩
Psalm 14:1. ↩
Book III. ↩
Psalm 62:11, 12. ↩
Sallust, De Conjuratione Catilinae VII. ↩
Augustine 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). ↩
Aeneid, VIII. 646. ↩
Aeneid, I. 279. ↩
Aeneid VI. 847. ↩
Sallust, De Conjuratione Catilinae ch. XI. ↩
Sallust, De Conjuratione Catilinae ch. 54. ↩
2 Corinthians 1:12. ↩
Galatians 6:4. ↩
Sallust, De Conjuratione Catilinae ch. 52. ↩
Horace, Epistles I. 1. 36, 37. ↩
Horace Odes II. 2. ↩
Tusculanae Disputationes I. 2. ↩
John 5:44. ↩
John 12:43. ↩
Matthew 10:33. ↩
Matthew 6:1. ↩
Matthew 5:16. ↩
Matthew 6:2. ↩
Jactantia. ↩
Aeneid, VI. 820. ↩
Matthew 10:28. ↩
Matthew 8:22. ↩
Acts 2:45. ↩
Romans 8:18. ↩
Proverbs 8:15. ↩
Aeneid, VII. 266. ↩
Job 34:30. ↩
Of the Thrasymene Lake and Cannae. ↩
Constantinople. ↩
Constantius, Constantine, and Constans. ↩
Panegyricus de tertio Honorii consulatu. ↩
Tusculanae Disputationes V. 19. ↩
Psalm 40:4. ↩
Plato, in the Timaeus. ↩
Ch. XI and XXI. ↩
See Virgil, Eclogue III. 9. ↩
Of the four books De Acadademica, dedicated to Varro, only a part of the first is extant. ↩
Cicero, De Quaestiones Academicae I. 3. ↩
In his book De Metris, chapter on phalaecian verses. ↩
Tarquin the Proud, having bought the books of the sibyl, appointed two men to preserve and interpret them (Dionysius of Halicarnassus Antiquitates Romanae IV. 62). These were afterwards increased to ten, while the plebeians were contending for larger privileges; and subsequently five more were added. ↩
Ch. XXXI. ↩
Fabulare. ↩
Fabulosum. ↩
Civile. ↩
Timeri. ↩
Vereri. ↩
Intercido, I cut or cleave. ↩
Paranymphi. ↩
Compare Tertullian, ad Nationes II. 11; Arnobius, Contra Gentes IV.; Lactantius, Institutiones Divinae I. 20. ↩
Mentioned also by Tertullian, Apologeticus 12, but not extant. ↩
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.” ↩
Tertullian Apologeticus 13, “Nec electio sine reprobatione;” and Ad Nationes, II. 9, “Si dei ut bulbi seliguntur, qui non seliguntur, reprobi pronuntiantur.” ↩
Cicero, De Natura Deorum II., distinguishes this Liber from Liber Bacchus, son of Jupiter and Semele. ↩
Januam. ↩
Vivificator. ↩
Sensificator. ↩
As we say, “right-minded.” ↩
Ch. XXI, XXIII. ↩
The father Saturn, and the mother Ops, e.g., being more obscure than their son Jupiter and daughter Juno. ↩
Sallust, De Conjuratione Catilinae ch. 8. ↩
Vicus argentarius. ↩
Virgil, Aeneid, VIII. 357, 358. ↩
Quadrifrons. ↩
Frons. ↩
“Quanto iste innocentior esset, tanto frontosior appareret;” being used for the shamelessness of innocence, as we use “face” for the shamelessness of impudence. ↩
Cicero, Tusculanae Disputationes V. 13. ↩
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.” ↩
Ennius, in Cicero, De Natura Deorum II. 18. ↩
John 10:9. ↩
Georgic, II. 470. ↩
Summa, which also includes the meaning “last.” ↩
Virgil, Eclogue III. 60, who borrows the expression from the Phaenomena of Aratus. ↩
Soranus lived about BC 100. See Smith’s Dictionary. ↩
Tigillus. ↩
Ruma. ↩
“Pecunia,” that is, property; the original meaning of “pecunia” being property in cattle, then property or wealth of any kind. Compare Augustine, De disciplina Christiana 6. ↩
Sallust, De Conjuratione Catilinae ch. 11. ↩
Quasi medius currens. ↩
Nuncius. ↩
Enunciantur. ↩
Coelo. ↩
Coelum. ↩
Sc. Χρόνος. ↩
See ch. XVI. ↩
Varro, De Lingua Latina V. 68. ↩
Nourisher. ↩
Returner. ↩
In the book De Ratione Naturali Deorum. ↩
Mundum. ↩
Immundum. ↩
Mundus. ↩
Mundum. ↩
Virgil, Aeneid, VIII. 319⁠–⁠20. ↩
In the Timaeus. ↩
Plutarch’s Numa; Livy, XL. 29. ↩
Compare Lactantius, Institutiones Divinae I. 6. ↩
Egesserit. ↩
Wisdom 7:24⁠–⁠27. ↩
“Sapiens,” that is, a wise man, one who had attained to wisdom. ↩
Finem boni. ↩
Dii majorum gentium. ↩
Book I. 13. ↩
Romans 1:19, 20. ↩
Colossians 2:8. ↩
Romans 1:19, 20. ↩
Acts 17:28. ↩
Romans 1:21⁠–⁠23. ↩
De Doctrina Christiana, II. 43. Compare Retractationes II. 4, 2. ↩
Liberating Jewish slaves, and sending gifts to the temple. See Josephus, Antiquities XII. 2. ↩
Genesis 1:1, 2. ↩
Spiritus. ↩
Exodus 3:14. ↩
Romans 1:20. ↩
Ch. XIV. ↩
De Deo Socratis. ↩
Virgil, Aeneid 7. 338. ↩
Virgil, Aeneid 4. 492, 493. ↩
Virgil, Eclogue 8. 99. ↩
Pliny (Historia Naturalis XXVIII. 2) and others quote the law as running: “Qui fruges incantasit, qui malum carmen incantasit⁠ ⁠… neu alienam segetem pelexeris.” ↩
Before Claudius, the prefect of Africa, a heathen. ↩
Another reading, “whom they could not know, though near to themselves.” ↩
These quotations are from a dialogue between Hermes and Aesculapius, which is said to have been translated into Latin by Apuleius. ↩
Romans 1:21. ↩
Jeremiah 16:20. ↩
Zechariah 3:2. ↩
Isaiah 19:1. ↩
Matthew 16:16. ↩
Matthew 8:29. ↩
Psalm 96:1. ↩
Psalm 115:5, etc. ↩
1 Corinthians 10:19, 20. ↩
Psalm 96:1⁠–⁠5. ↩
Jeremiah 16:20. ↩
Ornamenta memoriarum. ↩
Compare The Confessions, VI. 2. ↩
See Plutarch, “On the Cessation of Oracles.” ↩
The De Deo Socratis. ↩
De Finibus III. 20; Tusculanae Disputationes III. 4. ↩
The distinction between bona and commoda is thus given by Seneca (Epistulae Morales ad Lucilium 87, ad fin.): “Commodum est quod plus usus est quam molestiae; bonum sincerum debet esse et ab omni parte innoxium.” ↩
Book XIX. ch. 1. ↩
See Diogenes Laertius II. 71. ↩
Virgil, Aeneid, IV. 449. ↩
Seneca, De Clementia II. 4 and 5. ↩
Pro Ligario ch. 12. ↩
De Oratore, I. 11, 47. ↩
De Deo Socratis. ↩
De Deo Socratis. ↩
De Deo Socratis. ↩
De Conjuratione Catilinae I. ↩
Plotinus died in 270 AD. For his relation to Plato, see Augustine’s Contra Academicos III. 41. ↩
Enneades IV. 3. 12. ↩
Apuleius, not Plotinus. ↩
De Deo Socratis. ↩
Apuleius, De Deo Socratis ↩
Virgil, Georgic I. 5. ↩
Augustine apparently quotes from memory from two passages of the Enneades, I. VI. 8, and II. 3. ↩
Or, humanity. ↩
Compare De Trinitate 13. 22. ↩
1 Timothy 2:5. ↩
δαίμων = δαήμων, knowing; so Plato, Cratylus, 398. b. ↩
1 Corinthians 8:1. ↩
Mark 1:24. ↩
Matthew 4:3⁠–⁠11. ↩
Timaeus. ↩
Psalm 50:1. ↩
Psalm 136:2. ↩
Psalm 95:3. ↩
Psalm 96:5, 6. ↩
Psalm 82:6. ↩
1 Corinthians 8:5, 6. ↩
Romans 1:21. ↩
Ephesians 6:5. ↩
Namely, δουλεία: compare Quaestiones in Exodum 94; Quaestiones in Genesim 21; Contra Faustum, 15, 9, etc. ↩
Agricolae, coloni, incolae. ↩
Virgil, Aeneid, I. 12. ↩
2 Chronicles 30:9; Ecclesiasticus 11:13; Judith 7:20. ↩
Psalm 82:6. ↩
John 1:6⁠–⁠9. ↩
John 1:16. ↩
Augustine here remarks, in a clause that cannot be given in English, that the word religio is derived from religere.⁠—So Cicero, De Natura Deorum II. 28. ↩
Matthew 22:37⁠–⁠40. ↩
Psalm 73:28. ↩
Exodus 22:20. ↩
Psalm 16:2. ↩
Psalm 51:16, 17. ↩
Psalm 50:12, 13. ↩
Psalm 50:14, 15. ↩
Micah 6:6⁠–⁠8. ↩
Hebrews 13:16. ↩
Hosea 6:6. ↩
Matthew 22:40. ↩
On the service rendered to the Church by this definition, see Waterland’s Works, V. 124. ↩
Literally, a sacred action. ↩
Ecclesiasticus 30:24. ↩
Romans 6:13. ↩
Romans 12:1. ↩
Romans 12:2. ↩
Psalm 73:28. ↩
Romans 12:3⁠–⁠6. ↩
Psalm 87:3. ↩
Exodus 22:20. ↩
Genesis 18:18. ↩
Genesis 15:17. In his Retractationes, II. 43, Augustine says that he should not have spoken of this as miraculous, because it was an appearance seen in sleep. ↩
Genesis 18. ↩
Goetia. ↩
2 Corinthians 11:14. ↩
Virgil, Georgic IV. 411. ↩
Exodus 33:13. ↩
Plotinus Enneades III. II. 13. ↩
Matthew 6:28⁠–⁠30. ↩
Acts 7:53. ↩
Enneades I. VI. 7. ↩
Meaning, officious meddlers. ↩
Pharsalia VI. 503. ↩
Psalm 73:28. ↩
Aeneid, VII. 310. ↩
Aeneid, III. 438, 439. ↩
Teletis. ↩
The Platonists of the Alexandrian and Athenian schools, from Plotinus to Proclus, are at one in recognising 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 ↩
See below, ch. XXVIII. ↩
Enneades V. 1. ↩
John 1:14. ↩
John 6:60⁠–⁠64. ↩
John 8:25; or “the beginning,” following a different reading from ours. ↩
Psalm 73:28. ↩
Psalm 84:2. ↩
Matthew 23:26. ↩
Romans 8:24, 25. ↩
See above, ch. IX. ↩
Virgil, Eclogue IV. 13, 14. ↩
Isaiah 29:14. ↩
1 Corinthians 1:19⁠–⁠25. ↩
According to another reading, “You might have seen it to be,” etc. ↩
John 1:1⁠–⁠5. ↩
John 1:14. ↩
Compare Eusebius Praeparatio Evangelica XIII. 16. ↩
Enneades III. 4. 2. ↩
Aeneid, VI. 750, 751. ↩
Inductio. ↩
Namely, under Diocletian and Maximian. ↩
Genesis 22:18. ↩
Galatians 3:19. ↩
Psalm 67:1, 2. ↩
John 14:6. ↩
Isaiah 2:2, 3. ↩
Luke 24:44⁠–⁠47. ↩
Written in the year 416 or 417. ↩
Psalm 87:3. ↩
Psalm 48:1. ↩
Psalm 46:4. ↩
Homine assumto, non Deo consumto. ↩
Quo itur Deus, qua itur homo. ↩
A clause is here inserted to give the etymology of praesentia from prae vensibus. ↩
Another derivation, sententia from sensus, the inward perception of the mind. ↩
Genesis 1:1. ↩
Proverbs 8:27. ↩
Matthew 18:10. ↩
A common question among the Epicureans; urged by Velleius in Cicero De Natura Deorum I. 9; adopted by the Manichaeans and spoken to by Augustine in the Confessions XI. 10, 12, also in De Genesi contra Manichaeos I. 3. ↩
The Neo-Platonists. ↩
Number begins at one, but runs on infinitely. ↩
Galatians 4:26. ↩
1 Thessalonians 5:5. ↩
Compare De Genesi ad litteram I and IV. ↩
Verse 35. ↩
Psalm 148:1⁠–⁠5. ↩
Job 38:7. ↩
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. ↩
John 1:9. ↩
Mali enim nulla natura est: sed amissio boni, mali nomen accepit. ↩
Plutarch (De Placitis Philosophorum I. 3, 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 Apollonia, seems to have adopted the same opinion. See Zeller’s Stoics, pp. 121 and 199. ↩
“Ubi lux non est, tenebrae sunt, non quia aliquid sunt tenebrae, sed ipsa lucis absentia tenebrae dicuntur.” —⁠Augustine De Genesi contra Manichaeos 7 ↩
Wisdom 7:22. ↩
The strongly Platonic tinge of this language is perhaps best preserved in a bare literal translation. ↩
Vives remarks that the ancients defined blessedness as an absolutely perfect state in all good, peculiar to God. Perhaps Augustine had a reminiscence of the remarkable discussion in the Tusculanae Disputationes lib. V, and the definition “Neque ulla alia huic verbo, quum beatum dicimus, subjecta notio est, nisi, secretis malis omnibus, cumulata bonorum complexio.” ↩
With this chapter compare the books De Dono Perseverantiae and De Correptione et Gratia. ↩
Matthew 25:46. ↩
John 8:44. ↩
1 John 3:8. ↩
Cf. De Genesi ad litteram XI. 27 et seq. ↩
Psalm 17:6. ↩
1 John 3:8. ↩
The Manichaeans. ↩
Isaiah 14:12. ↩
Ezekiel 28:13. ↩
Job 40:14 (Septuagint). ↩
Psalm 104:26. ↩
Job. 40:14 (Septuagint). ↩
It must be kept in view that “vice” has, in this passage, the meaning of sinful blemish. ↩
Psalm 104:26. ↩
Quintilian uses it commonly in the sense of antithesis. ↩
2 Corinthians 6:7⁠–⁠10. ↩
Ecclesiasticus 33:15. ↩
Genesis 1:14⁠–⁠18. ↩
The reference is to the Timaeus, 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.” ↩
James 1:17. ↩
The passage referred to is in the Timaeus, 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.” ↩
The Manichaeans, to wit. ↩
Genesis 1:31. ↩
Proprietas. ↩
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. ↩
Compare the Confessions, XIII. 9. ↩
Ch. VII. ↩
Or aliquot parts. ↩
Compare Augustine De Genesi ad litteram IV. 2, and De Trinitate, IV. 7. ↩
For passages illustrating early opinions regarding numbers, see Smith’s Dictionary Art. “Number.” ↩
Wisdom 11:20. ↩
Proverbs 24:16. ↩
Psalm 119:164. ↩
Psalm 34:1. ↩
John 16:13. ↩
In Isaiah 11:2, as he shows in his eighth sermon, where this subject is further pursued; otherwise, one might have supposed he referred to Revelation 3:1. ↩
1 Corinthians 13:10. ↩
Augustine refers to John 8:25; see p. 415. He might rather have referred to Revelation 3:14. ↩
Psalm 104:24. ↩
Matthew 22:30. ↩
Matthew 18:10. ↩
2 Peter 2:4. ↩
Ephesians 5:8. ↩
Psalm 148:2. ↩
Matthew 4:9. ↩
James 4:6. ↩
1 Thessalonians 5:5. ↩
Augustine himself published this idea in his Confessions XIII. 32, but afterwards retracted it, as “said without sufficient consideration” (Retractationes II. VI. 2). Epiphanius and Jerome ascribe it to Origen. ↩
Genesis 1:6. ↩
Namely, the Audians and Sampsaeans, insignificant heretical sects mentioned by Theodoret and Epiphanius. ↩
Psalm 95:5. ↩
Vitium: perhaps “fault” most nearly embraces all the uses of this word. ↩
Essentia. ↩
Exodus 3:14. ↩
Quintilian calls it dura. ↩
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. ↩
Ecclesiasticus 10:13. ↩
Specie. ↩
Psalm 19:12. ↩
Ch. XIII. ↩
Romans 5:5. ↩
Psalm 73:28. ↩
De Deo Socratis. ↩
Augustine no doubt refers to the interesting account given by Critias, near the beginning of the Timaeus, of the conversation of Solon with the Egyptian priests. ↩
Augustine here follows the chronology of Eusebius, who reckons 5,611 years from the Creation to the taking of Rome by the Goths; adopting the Septuagint version of the patriarchal ages. ↩
See above, VIII. 5. ↩
It is not apparent to what Augustine refers. The Arcadians, according to Macrobius (Saturnalia 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 Augustine may have referred to this. See Wilkinson’s excursus on the Egyptian year, in Rawlinson’s Herodotus Book II. ↩
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. ↩
The Alexandrian Neo-Platonists endeavoured in this way to escape from the obvious meaning of the Timaeus. ↩
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 on these passages. ↩
Ecclesiastes 1:9, 10. So Origen, de Principiis III. 5, and II. 3. ↩
Romans 6:9. ↩
1 Thessalonians 4:16. ↩
Psalm 12:7. ↩
Cf. de Trinitate V. 17. ↩
Wisdom 9:13⁠–⁠15. ↩
Genesis 1:1. ↩
Genesis 1:14. ↩
Romans 12:3. ↩
Titus 1:2, 3. Augustine here follows the version of Jerome, and not the Vulgate. Compare Contra Priscillianistas 6, and de Genesi contra Manichaeos IV. 4. ↩
2 Corinthians 10:12. Here, and in Enarrationes in Psalmos Psalm 34, and also in Contra Faustum XXII. 47, Augustine follows the Greek, and not the Vulgate. ↩
I.e. indefinite, or an indefinite succession of things. ↩
Again in the Timaeus. ↩
Wisdom 11:20. ↩
Isaiah 40:26. ↩
Matthew 10:30. ↩
Psalm 147:5. ↩
De saeculis saeculorum. ↩
Psalm 148:4. ↩
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. ↩
Ch. XXX. ↩
Coquaeus remarks that this is levelled against the Pelagians. ↩
“Quando leoni
Fortior eripuit vitam leo? quo nemore unquam
Exspiravit aper majoris dentibus apri?
Indica tigris agit rabida cum tigride pacem
Perpetuam; saevis inter se convenit ursis.
Ast homini,” etc.
Juvenal, Saturae XV. 160⁠–⁠5

—See also the very striking lines which precede these. ↩
See this further discussed in De Genesi ad litteram VII. 35, and in Delitzsch’s Biblical Psychology. ↩
Jeremiah 23:24. ↩
Wisdom 8:1. ↩
1 Corinthians 3:7. ↩
1 Corinthians 15:38. ↩
Jeremiah 1:5. ↩
Compare de Trinitate III. 13⁠–⁠16. ↩
See Book XI. V. ↩
“The Deity, desirous of making the universe in all respects resemble the most beautiful and entirely perfect of intelligible objects, formed it into one visible animal, containing within itself all the other animals with which it is naturally allied.” —⁠Timaeus, c. XI ↩
Psalm 46:8. ↩
Psalm 25:10. ↩
Matthew 10:28. ↩
On this question compare the 24th and 25th epistles of Jerome, de obitu Leae, and de obitu Blesillae filiae. —⁠Coquaeus ↩
Psalm 49:12. ↩
On which see further in de Peccatorum Meritis I. 67 et seq. ↩
De Baptismo Parvulorum is the second half of the title of the book, de Peccatorum Meritis et Remissione. ↩
1 Corinthians 15:56. ↩
Romans 7:12, 13. ↩
Literally, unregenerate. ↩
John 3:5. ↩
Matthew 10:32. ↩
Matthew 16:25. ↩
Psalm 116:15. ↩
Much of this paradoxical statement about death is taken from Seneca. See, among other places, his epistle on the premeditation of future dangers, the passage beginning, “Quotidie morimur, quotidie enim demitur aliqua pars vitae.” ↩
Ecclesiasticus 11:28. ↩
Psalm 6:5. ↩
Genesis 2:17. ↩
Galatians 5:17. ↩
Genesis 2:17. ↩
Genesis 3:9. ↩
Genesis 3:19. ↩
Wisdom 9:15. ↩
A translation of part of the Timaeus, given in a little book of Cicero’s, De Universo. ↩
Plato, in the Timaeus, represents the Demiurgus as constructing the kosmos or universe to be a complete representation of the idea of animal. He planted in its centre a soul, spreading outwards so as to pervade the whole body of the kosmos; and then he introduced into it those various species of animals which were contained in the idea of animal. Among these animals stand first the celestial, the gods embodied in the stars; and of these the oldest is the earth, set in the centre of all, close packed round the great axis which traverses the centre of the kosmos.⁠—See the Timaeus and Grote’s Plato, III. 250 et seq. ↩
On these numbers see Grote’s Plato, III. 254. ↩
Virgil, Aeneid, VI. 750, 751. ↩
Book X. XXX. ↩
A catena of passages, showing that this is the catholic Christian faith, will be found in Bull’s State of Man Before the Fall (Works, vol. II.). ↩
1 Corinthians 15:42. ↩
Proverbs 3:18. ↩
1 Corinthians 10:4. ↩
Song of Solomon 4:13. ↩
Psalm 42:6. ↩
Psalm 59:9. ↩
Those who wish to pursue this subject will find a pretty full collection of opinions in the learned commentary on Genesis by the Jesuit Pererius. Philo was, of course, the leading culprit, but Ambrose and other Church fathers went nearly as far. Augustine condemns the Seleucians for this among other heresies, that they denied a visible Paradise. —⁠De Haeresibus 59 ↩
Tobit 12:19. ↩
Genesis 2:17. ↩
Romans 8:10, 11. ↩
Genesis 3:19. ↩
“In uno commune factum est omnibus.” ↩
Romans 8:28, 29. ↩
1 Corinthians 15:42⁠–⁠45. ↩
Genesis 2:7. ↩
1 Corinthians 15:47⁠–⁠49. ↩
Galatians 3:27. ↩
Romans 8:24. ↩
1 Corinthians 15:21, 22. ↩
Genesis 2:7. ↩
John 20:22. ↩
Genesis 2:6. ↩
2 Corinthians 4:16. ↩
1 Corinthians 2:11. ↩
Ecclesiastes 3:21. ↩
Psalm 148:8. ↩
Matthew 28:19. ↩
John 4:24. ↩
“Breath,” Eng. ver. ↩
Genesis 1:24. ↩
Ecclesiasticus 24:3. ↩
Revelation 3:16. ↩
1 Corinthians 15:44⁠–⁠49. ↩
This book is referred to in another work of Augustine’s (contra Adversarium Legis et Prophetarum I. 18), which was written about the year 420. ↩
1 Corinthians 15:39. ↩
Romans 3:20. ↩
Galatians 3:11. ↩
John. 1:14. ↩
The Apollinarians. ↩
John. 20:13. ↩
Galatians 5:19⁠–⁠21. ↩
Wisdom 9:15. ↩
2 Corinthians 4:16. ↩
2 Corinthians 5:1⁠–⁠4. ↩
Aeneid, VI. 730⁠–⁠32. ↩
Aeneid, VI. 733, 734. ↩
On the punishment of the devil, see the De Agone Christi, 3⁠–⁠5, and De Natura Boni, 33. ↩
Romans 3:7. ↩
John 14:6. ↩
1 Corinthians 3:3. ↩
1 Corinthians 2:11⁠–⁠14. ↩
1 Corinthians 3:1. ↩
Romans 3:20. ↩
Genesis 46:27. ↩
See Augustine, De Haeresibus 46. ↩
Tusculanae Disputationes IV. 6. ↩
Aeneid, VI. 719⁠–⁠21. ↩
Titus 1:8, according to Greek and Vulgate. ↩
John 21:15⁠–⁠17. On these synonyms see the commentaries in loc. ↩
Psalm 11:5. ↩
1 John 2:15. ↩
2 Timothy 3:2. ↩
Philippians 1:23. ↩
Psalm 119:20. ↩
Wisdom 6:20. ↩
Psalm 32:11. ↩
Psalm 4:7. ↩
Psalm 16:11. ↩
Philippians 2:12. ↩
Romans 11:20. ↩
2 Corinthians 11:3. ↩
Aeneid, VI. 733. ↩
Isaiah 57:21. ↩
Matthew 7:12. ↩
Ecclesiasticus 7:13. ↩
Luke 2:14. ↩
Contra Catilinam I. 2. ↩
Terence Andria II. 1, 6. ↩
Aeneid, VI. 733. ↩
Aeneid, V. 278. ↩
2 Corinthians 7:8⁠–⁠11. ↩
Tusculanae Disputationes III. 32. ↩
Ch. IV, V. ↩
Romans 8:23. ↩
1 Corinthians 15:54. ↩
Matthew 24:12. ↩
Matthew 10:22. ↩
1 John 1:8. ↩
2 Corinthians 9:7. ↩
Galatians 6:1. ↩
Psalm 26:2. ↩
Matthew 26:75. ↩
James 1:2. ↩
1 Corinthians 4:9. ↩
Philippians 3:14. ↩
Romans 12:15. ↩
2 Corinthians 7:5. ↩
Philippians 1:23. ↩
Romans 1:11⁠–⁠13. ↩
2 Corinthians 11:1⁠–⁠3. ↩
Romans 9:2. ↩
Romans 10:3. ↩
2 Corinthians 12:21. ↩
Mark 3:5. ↩
John 11:15. ↩
John 11:35. ↩
Luke 22:15. ↩
Matthew 26:38. ↩
Romans 1:31. ↩
Psalm 69:20. ↩
Crantor, an Academic philosopher quoted by Cicero, Tusculanae Disputationes III. 6. ↩
1 John 1:8. ↩
1 John 4:18. ↩
Romans 8:15. ↩
Psalm 19:9. ↩
Psalm 9:18. ↩
Matthew 5:28. ↩
Genesis 1:28. ↩
Genesis 6:6, and 1 Samuel 15:11. ↩
Ecclesiastes 7:29. ↩
John 8:36. ↩
1 Timothy 2:14. ↩
Romans 5:12. ↩
Genesis 3:12. ↩
Ecclesiasticus 10:13. ↩
Matthew 7:18. ↩
Defecit. ↩
Psalm 73:18. ↩
Genesis 3:5. ↩
Proverbs 18:12. ↩
That is to say, it was an obvious and indisputable transgression. ↩
Psalm 83:16. ↩
Genesis 3:12, 13. ↩
Philippians 2:8. ↩
Psalm 144:4. ↩
Cicero, Tusculanae Disputationes III. 6 and IV. 9. So Aristotle. ↩
1 Thessalonians 4:4. ↩
Genesis 2:25. ↩
An error which arose from the words, “The eyes of them both were opened,” Genesis 3:7.⁠—See De Genesi ad litteram II. 40. ↩
Genesis 3:6. ↩
This doctrine and phraseology of Augustine being important in connection with his whole theory of the fall, we give some parallel passages to show that the words are not used at random: De Genesi ad litteram XI. 41; De Correptione et Gratia, XI. 31; and especially Conttra Julianum IV. 82. ↩
Genesis 3:7. ↩
See Plato’s Republic, book IV. ↩
The one word being the Latin form, the other the Greek, of the same adjective. ↩
By Diogenes Laertius, VI. 69, and Cicero, De Officiis I. 41. ↩
Genesis 1:28. ↩
Psalm 138:3. ↩
Genesis 1:27, 28. ↩
Matthew 19:4, 5. ↩
Ephesians 5:25. ↩
Luke 20:34. ↩
See Virgil, Georgic III. 136. ↩
Romans 1:26. ↩
The position of Calama is described by Augustine as between Constantine and Hippo, but nearer Hippo. —⁠Contra Litteras Petiliani II. 228. A full description of it is given in Poujoulat’s Histoire de S. Augustin, I. 340, who says it was one of the most important towns of Numidia, eighteen leagues south of Hippo, and represented by the modern Ghelma. It is to its bishop, Possidius, we owe the contemporary Life of Augustine. ↩
Andria II. 1, 5. ↩
1 Timothy 1:5. ↩
Compare Basil’s Homily on Paradise, and John Damascene, De Fide Orthodoxa II. 11. ↩
Psalm 111:2. ↩
Psalm 3:3. ↩
Psalm 18:1. ↩
Romans 1:21⁠–⁠25. ↩
1 Corinthians 15:28. ↩
1 Corinthians 15:46. ↩
Romans 9:21. ↩
Genesis 4:17. ↩
Compare De Trinitate XV. ch. 15. ↩
Galatians 4:21⁠–⁠31. ↩
Romans 9:22, 23. ↩
Wisdom 8:1. ↩
Lucan, Pharsalia I. 95. ↩
Galatians 5:17. ↩
Galatians 6:2. ↩
1 Thessalonians 5:14, 15. ↩
Galatians 6:1. ↩
Ephesians 4:26. ↩
Matthew 8:15. ↩
1 Timothy 5:20. ↩
Hebrews 12:14. ↩
Matthew 18:35. ↩
Romans 6:12, 13. ↩
Genesis 4:6, 7. ↩
Literally, “division.” ↩
1 John 3:12. ↩
We alter the pronoun to suit Augustine’s interpretation. ↩
Galatians 5:17. ↩
Romans 7:17. ↩
Romans 6:13. ↩
Genesis 3:16. ↩
Ephesians 5:28, 29. ↩
Contra Faustum Manichaeum XII. ch. 9. ↩
Genesis 4:17. ↩
Genesis 4:25. ↩
Lamech, according to the Septuagint. ↩
Exodus 12:37. ↩
Virgil, Aeneid, XII. 899, 900. Compare the Iliad, V. 302, and Juvenal, XV. 65 et seq.

“Terra malos homines nunc educat atque pusillos.”

↩
Pliny Historia Naturalis VII. 16. ↩
See the account given by Herodotus (I. 67) of the discovery of the bones of Orestes, which, as the story goes, gave a stature of seven cubits. ↩
Pliny, Historia Naturalis VII. 49, merely reports what he had read in Hellanicus about the Epirotes of Etolia. ↩
“Our own manuscripts,” of which Augustine here speaks, were the Latin versions of the Septuagint used by the Church before Jerome’s was received; the “Hebrew manuscripts” were the versions made from the Hebrew text. Compare De Doctrina Christiana II. 15 et seq. ↩
Jerome (De Quaestiones Hebraicae in Geneseos) says it was a question famous in all the churches. —⁠Vives ↩
“Quos in auctoritatem celebriorum Ecclesia suscepit.” ↩
See below, Book XVIII. ch. XLII-XLIV. ↩
Ch. VIII. ↩
On this subject see Wilkinson’s note to the second book (appendix) of Rawlinson’s Herodotus, where all available references are given. ↩
One hundred and eighty-seven is the number given in the Hebrew, and one hundred and sixty-seven in the Septuagint; but notwithstanding the confusion, the argument of Augustine is easily followed. ↩
Genesis 7:10, 11 (in our version the seventeenth day). ↩
Genesis 8:4, 5. ↩
Psalm 90:10. ↩
Genesis 4:1. ↩
Genesis 4:25. ↩
Genesis 5:6. ↩
Genesis 5:8. ↩
Matthew 1. ↩
His own children being the children of his sister, and therefore his nephews. ↩
This was allowed by the Egyptians and Athenians, never by the Romans. ↩
Both in Hebrew, Greek, and Latin, though not uniformly, nor in Latin commonly. ↩
Genesis 5:2. ↩
Luke 20:35, 36. ↩
Genesis 4:18⁠–⁠22. ↩
Genesis 4:26. ↩
Romans 8:24, 25. ↩
Romans 10:13. ↩
Jeremiah 17:5. ↩
Aeneid, I. 288. ↩
Aeneid, III. 97. ↩
Luke 20:34. ↩
Romans 9:5. ↩
Eusebius, Jerome, Bede, and others, who follow the Septuagint, reckon only 2242 years, which Vives explains by supposing Augustine to have made a copyist’s error. ↩
Transgreditur. ↩
Psalm 51:3. ↩
Genesis 5:1. ↩
Psalm 49:11. ↩
Psalm 73:20. ↩
Psalm 52:8. ↩
Psalm 40:4. ↩
Or, according to another reading, “Which I briefly said in these verses in praise of a taper.” ↩
Song of Solomon 2:4. ↩
See De Doctrina Christiana I. 28. ↩
Psalm 104:4. ↩
On these kinds of devils, see the note of Vives in loc., or Lecky’s History of Rationalism, I. 26, who quotes from Maury’s Histoire de la Magie, that the Dusii were Celtic spirits, and are the origin of our “Deuce.” ↩
2 Peter 2:4. ↩
Mark 1:2. ↩
Malachi 2:7. ↩
Genesis 6:1⁠–⁠4. Lactantius (Institutiones Divinae II. 15), Sulpicius Severus (Historia I. 2), and others suppose from this passage that angels had commerce with the daughters of men. See further references in the Commentary of Pererius in loc. ↩
Aquila lived in the time of Hadrian, to whom he is said to have been related. He was excommunicated from the Church for the practice of astrology; and is best known by his translation of the Hebrew Scriptures into Greek, which he executed with great care and accuracy, though he has been charged with falsifying passages to support the Jews in their opposition to Christianity. ↩
Psalm 82:6. ↩
Baruch 3:26⁠–⁠28. ↩
Lit.: “The Lord thought and reconsidered.” ↩
Genesis 6:5⁠–⁠7. ↩
1 Timothy 2:5. ↩
In his second homily on Genesis. ↩
Acts 7:22. ↩
Genesis 6:19, 20. ↩
Genesis 6:19, 20. ↩
Genesis 9:25. ↩
Genesis 9:26, 27. ↩
See Contra Faustum XII. ch. 22 sqq. ↩
Song of Solomon 1:3. ↩
1 Corinthians 11:19. ↩
Proverbs 10:5 (Septuagint). ↩
Matthew 7:20. ↩
Philippians 1:18. ↩
Isaiah 5:7. ↩
Matthew 20:22. ↩
Matthew 26:39. ↩
2 Corinthians 13:4. ↩
1 Corinthians 1:25. ↩
Augustine here follows the Greek version, which introduces the name Elisa among the sons of Japheth, though not found in the Hebrew. It is not found in the Complutensian Greek translation, nor in the manuscripts used by Jerome. ↩
Genesis 10:21. ↩
Genesis 11:1⁠–⁠9. ↩
Exodus 10. ↩
Psalm 95:6. ↩
Job 15:13. ↩
1 Corinthians 3:9. ↩
Genesis 1:26. ↩
Genesis 11:6. ↩
Virgil, Aeneid, IV. 592. ↩
Here Augustine remarks on the addition of the particle ne to the word non, which he has made to bring out the sense. ↩
Genesis 1:24. ↩
Pliny, Historia Naturalis VII. 2; Aulus Gellius, Noctes Atticae IX. 4. ↩
From πυγμή, a cubit. ↩
Genesis 10:25. ↩
Psalm 14:3, 4; 53:3, 4. ↩
Genesis 10:25. ↩
Joshua 24:2. ↩
Genesis 11:27⁠–⁠29. ↩
Genesis 11:31. ↩
Genesis 24:10. ↩
Judith 5:5⁠–⁠9. ↩
Genesis 11:32. ↩
Genesis 12:1. ↩
Genesis 12:4. ↩
Genesis 11:1. ↩
Genesis 12:1. ↩
Acts 7:2, 3. ↩
Acts 7:4. ↩
Genesis 12:1. ↩
Various reading, “of our Lord Jesus Christ.” ↩
Genesis 12:1⁠–⁠3. ↩
Acts 7:2. ↩
Genesis 12:7. ↩
Genesis 13:8, 9. ↩
Genesis 13:14⁠–⁠17. ↩
Various reading, “the express promise.” ↩
Psalm 110:4. ↩
Romans 4:3; Genesis 25:6. ↩
Genesis 25:7. ↩
Genesis 25:9⁠–⁠21. ↩
Luke 1:34. ↩
Luke 1:35. ↩
Various reading, “who are to remain.” ↩
Matthew 24:21. ↩
Genesis 11:32. ↩
Galatians 3:17. ↩
1 Corinthians 7:4. ↩
Genesis 16:6. ↩
Genesis 15:4. ↩
Genesis 17:1⁠–⁠22. The passage is given in full by Augustine. ↩
Genesis 17:14. ↩
Romans 5:12, 19. ↩
Genesis 2:17. ↩
Ecclesiasticus 15:17. ↩
Romans 4:15. ↩
Psalm 119:119. Augustine and the Vulgate follow the Septuagint. ↩
Genesis 17:5, 6, 16. ↩
Hebrews 11:11. ↩
Hebrews 11:12. ↩
Genesis 18:2, 3. ↩
Genesis 19:2. ↩
Genesis 19:16⁠–⁠19. ↩
Genesis 19:21. ↩
Hebrews 13:2. ↩
Genesis 18:18. ↩
Genesis 20:12. ↩
Genesis 21:6. ↩
Galatians 4:24⁠–⁠26. ↩
Genesis 21:12, 13. ↩
Romans 9:7, 8. ↩
Hebrews 11:17⁠–⁠19. ↩
Romans 8:32. ↩
Genesis 22:10⁠–⁠12. ↩
Genesis 22:14. ↩
Genesis 22:15⁠–⁠18. ↩
Genesis 17:17. ↩
Genesis 24:2, 3. ↩
Genesis 16:3. ↩
Genesis 25:1. ↩
Genesis 25:5, 6. ↩
Romans 9:7, 8. ↩
Genesis 25:23. ↩
Romans 9:10⁠–⁠13. ↩
Genesis 26:1⁠–⁠5. ↩
Genesis 26:24. ↩
Genesis 25:27. ↩
Genesis 27:27⁠–⁠29. ↩
Genesis 27:33. ↩
Genesis 28:1⁠–⁠4. ↩
Genesis 21:12. ↩
Beer-sheba. ↩
Genesis 28:10⁠–⁠19. ↩
John 1:47, 51. ↩
Genesis 32:28: Israel = “a prince of God”; ver. 30: Peniel = “the face of God.” ↩
Psalm 18:45. ↩
Augustine here follows the Septuagint, which at Genesis 46:20 adds these names to those of Manasseh and Ephraim, and at ver. 27 gives the whole number as seventy-five. ↩
Genesis 50:22, 23. ↩
Genesis 50:23. ↩
Genesis 46:8. ↩
Genesis 49:8⁠–⁠12. ↩
John 10:18. ↩
John 2:19. ↩
John 19:30. ↩
Genesis 49:12. ↩
1 Peter 2:2; 1 Corinthians 3:2. ↩
Genesis 25:23. ↩
Genesis 48:19. ↩
Infans, from in, not, and fari, to speak. ↩
“Has pointed.” ↩
Genesis 12:1, 2. ↩
Genesis 12:3. ↩
Galatians 4:22⁠–⁠31. ↩
Hebrews 8:8⁠–⁠10. ↩
1 Samuel 2:1⁠–⁠10. ↩
Psalm 48:2. ↩
2 Timothy 2:9; Ephesians 6:20. ↩
Luke 2:25⁠–⁠30. ↩
Romans 3:26? ↩
Galatians 6:3. ↩
Romans 10:3. ↩
Psalm 94:11; 1 Corinthians 3:20. ↩
Psalm 6:2. ↩
Romans 3:2. ↩
Revelation 1:4. ↩
Proverbs 9:1. ↩
“By whom we see her made fruitful.” ↩
Colossians 3:1⁠–⁠3. ↩
Romans 8:32. ↩
Psalm 16:10; Acts 2:27, 31. ↩
2 Corinthians 8:9. ↩
James 4:6; 1 Peter 5:5. ↩
“For the poor man is the same as the beggar.” ↩
Philippians 3:7, 8. ↩
Matthew 19:27, 28. ↩
1 Corinthians 4:7. ↩
1 John 4:7. ↩
2 Corinthians 5:10. ↩
Psalm 74:12. ↩
Acts 10:42. ↩
Ephesians 4:9, 10. ↩
Matthew 24:13. ↩
1 Corinthians 12. ↩
1 Samuel 2:27⁠–⁠36. ↩
Psalm 17:8. ↩
Isaiah 10:21. ↩
Romans 11:5. ↩
Isaiah 28:22; Romans 9:28. ↩
Psalm 12:6. ↩
Psalm 84:10. ↩
1 Timothy 2:5. ↩
1 Peter 2:9. ↩
1 Corinthians 10:17. ↩
Romans 12:1. ↩
John 6:51. ↩
Hebrews 7:11, 27. ↩
Matthew 24:15. ↩
1 Samuel 24:5, 6. ↩
1 Samuel 13:13, 14. ↩
Hebrews 9:15. ↩
Luke 19:10. ↩
Ephesians 1:4. ↩
1 Samuel 15:23. ↩
1 Samuel 15:26⁠–⁠29. ↩
Romans 1:3. ↩
1 Timothy 2:5. ↩
Psalm 110:1. ↩
Genesis 21:10. ↩
Galatians 4:25. ↩
2 Corinthians 3:15, 16. ↩
1 Samuel 7:9⁠–⁠12. ↩
2 Samuel 7:8⁠–⁠16. ↩
Romans 1:3. ↩
Psalm 72:8. ↩
1 Corinthians 3:17. ↩
Psalm 89:3, 4. ↩
Psalm 89:19⁠–⁠29. ↩
Philippians 2:7. ↩
Matthew 1:1, 18; Luke 1:27. ↩
2 Samuel 7:14, 15. ↩
Psalm 105:15. ↩
Psalm 89:30⁠–⁠33. ↩
Acts 9:4. ↩
Psalm 89:34, 35. ↩
Psalm 89:36, 37. ↩
Psalm 89:38. ↩
Psalm 89:38. ↩
Psalm 89:39⁠–⁠45. ↩
Psalm 89:46. ↩
Psalm 13:1. ↩
Psalm 89:46, 47. ↩
Psalm 89:47. ↩
Psalm 144:4. ↩
Psalm 89:48. ↩
Romans 6:9. ↩
John 10:18. ↩
Psalm 89:49⁠–⁠51. ↩
Romans 3:28, 29. ↩
Acts 13:46. ↩
Matthew 7:7, 8. ↩
Another reading, “consummation.” ↩
See above, ch. VIII. ↩
2 Samuel 7:19. ↩
2 Samuel 7:8. ↩
2 Samuel 7:27. ↩
Psalm 127:1. ↩
2 Samuel 7:10, 11. ↩
2 Samuel 7:10, 11. ↩
Judges 3:30. ↩
Israel = “a prince of God”; Peniel = “the face of God” (Genesis 32:28⁠–⁠30). ↩
Psalm 110:1, quoted in Matthew 22:44. ↩
1 Kings 13:2; fulfilled 2 Kings 23:15⁠–⁠17. ↩
Psalm 45:1⁠–⁠9. ↩
Psalm 45:9⁠–⁠17. ↩
Psalm 45:7. ↩
Psalm 48:2. ↩
Psalm 18:43. ↩
Romans 10:5. ↩
Psalm 87:5. ↩
Psalm 45:16. ↩
Psalm 110:1. ↩
Psalm 110:2. ↩
Psalm 110:4. ↩
Psalm 110:4. ↩
Psalm 22:16, 17. ↩
Psalm 22:18, 19. ↩
Psalm 3:5. ↩
Psalm 41:5⁠–⁠8. ↩
Psalm 41:9. ↩
Psalm 41:10. ↩
2 Timothy 4:1; 2 Peter 4:5. ↩
John 6:70. ↩
1 Corinthians 12:12. ↩
Matthew 25:35. ↩
Matthew 25:40. ↩
Acts 1:17. ↩
Psalm 16:9, 10. ↩
Psalm 68:20. ↩
Matthew 1:21. ↩
Psalm 69:21; Matthew 27:34, 48. ↩
Psalm 69:22, 23. ↩
Psalm 32:1. ↩
Sallust, De Conjuratione Catilinae ch. XI. ↩
Wisdom 2:12⁠–⁠21. ↩
Ecclesiasticus 36:1⁠–⁠5. ↩
Proverbs 1:11⁠–⁠13. ↩
Matthew 21:38. ↩
Ch. IV. ↩
Proverbs 9:1⁠–⁠5 (ver. 1 is quoted above in ch. IV). ↩
1 Corinthians 1:27. ↩
Proverbs 9:6. ↩
Ecclesiastes 2:24, 3:13, 5:18, 8:15. ↩
Psalm 40:6. ↩
Ecclesiastes 7:2. ↩
Ecclesiastes 7:4. ↩
Ecclesiastes 10:16, 17. ↩
Romans 5:5. ↩
Psalm 69:6.? ↩
Song of Solomon 1:4. ↩
Song of Solomon 7:6. ↩
1 Kings 19:10, 14, 15. ↩
2 Timothy 3:16. ↩
Matthew 11:13. ↩
Sallust, De Conjuratione Catilinae ch. 8. ↩
In the Hebrew text, Genesis 25:7, a hundred and seventy-five years. ↩
Genesis 49:10. ↩
Ἄρης and παγος. ↩
1 Corinthians 15:46, 47. ↩
The priests who officiated at the Lupercalia. ↩
Aeneid, VIII. 321. ↩
Isaiah 48:20. ↩
Virgil, Eclogue, VIII. 70. ↩
Virgil, Eclogue, V. 11. ↩
Varro, De Lingua Latina, V. 43. ↩
Aeneid, VI. 767. ↩
Hosea 1:1. ↩
Amos 1:1. ↩
Isaiah 1:1. Isaiah’s father was Amoz, a different name. ↩
Micah 1:1. ↩
The chronicles of Eusebius and Jerome. ↩
Hosea 1:10. ↩
Hosea 1:11. ↩
Galatians 2:14⁠–⁠20. ↩
Hosea 3:4. ↩
Hosea 3:5. ↩
Romans 1:3. ↩
Hosea 6:2. ↩
Colossians 3:1. ↩
Amos 4:12, 13. ↩
Amos 9:11, 12; Acts 15:15⁠–⁠17. ↩
Isaiah 52:13⁠–⁠53:13. Augustine quotes these passages in full. ↩
Isaiah 54:1⁠–⁠5. ↩
Micah 4:1⁠–⁠3. ↩
Micah 5:2⁠–⁠4. ↩
Joel 2:28, 29. ↩
Obadiah 17. ↩
Obadiah 21. ↩
Colossians 1:13. ↩
Nahum 1:14⁠–⁠2:1. ↩
Habakkuk 2:2, 3. ↩
Habakkuk 3:2. ↩
Luke 23:34. ↩
Habakkuk 3:3. ↩
Psalm 57:5, 11. ↩
Habakkuk 3:4. ↩
John 3:17. ↩
Joel 2:13. ↩
Matthew 5:4. ↩
Matthew 10:27. ↩
Psalm 116:16. ↩
Romans 12:12. ↩
Hebrews 11:13, 16. ↩
Romans 10:3. ↩
Psalm 40:2, 3. ↩
Jeremiah 9:23, 24, as in 1 Corinthians 1:31. ↩
Lamentations 4:20. ↩
Baruch 3:35⁠–⁠37. ↩
Jeremiah 23:5, 6. ↩
Jeremiah 16:19. ↩
Jeremiah 17:9. ↩
Jeremiah 31:31; see Bk. XVII. III. ↩
Zephaniah 3:8. ↩
Zephaniah 2:11. ↩
Zephaniah 3:9⁠–⁠12. ↩
Isaiah 10:22; Romans 9:27. ↩
Daniel 7:13, 14. ↩
Ezekiel 34:23. ↩
Ezekiel 37:22⁠–⁠24. ↩
Haggai 2:6. ↩
Zechariah 9:9, 10. ↩
Zechariah 9:11. ↩
Psalm 40:2. ↩
Malachi 1:10, 11. ↩
Malachi 2:5⁠–⁠7. ↩
Malachi 3:1, 2. ↩
John 2:19. ↩
Malachi 3:13⁠–⁠16. ↩
Malachi 3:17⁠–⁠4:3. ↩
Esdras 3 and 4. ↩
Acts 7:22. ↩
Hebrews 11:7; 1 Peter 3:20, 21. ↩
Jude 14. ↩
Exodus 20:12. ↩
Exodus 20:13⁠–⁠15, the order as in Mark 10:19. ↩
Various reading, “both in Greek and Latin.” ↩
Jonah 3:4. ↩
Haggai 2:9. ↩
Haggai 2:7. ↩
Matthew 22:14. ↩
Genesis 49:10. ↩
Isaiah 7:14, as in Matthew 1:23. ↩
Isaiah 10:22, as in Romans 9:27, 28. ↩
Psalm 69:22, 23; Romans 11:9, 10. ↩
Psalm 69:10, 11. ↩
Romans 11:11. ↩
1 Timothy 2:5. ↩
Haggai 2:9. ↩
Haggai 2:9. ↩
1 Corinthians 10:4; Exodus 17:6. ↩
Haggai 2:7. ↩
Ephesians 1:4. ↩
Matthew 22:11⁠–⁠14. ↩
Matthew 13:47⁠–⁠50. ↩
Psalm 40:5. ↩
Matthew 3:2, 4:17. ↩
Luke 6:13. ↩
Isaiah 2:3. ↩
Luke 24:45⁠–⁠47. ↩
Acts 1:7, 8. ↩
Matthew 10:28. ↩
Hebrews 2:4. ↩
Romans 8:28. ↩
Psalm 94:19. ↩
Romans 12:12. ↩
2 Timothy 3:12. ↩
2 Timothy 2:19. ↩
Romans 8:29. ↩
Psalm 94:19. ↩
1 John 3:12. ↩
Isaiah 11:4; 2 Thessalonians 1:9. ↩
Acts 1:6, 7. ↩
Psalm 72:8. ↩
Acts 17:30, 31. ↩
Isaiah 2:3. ↩
Luke 24:47. ↩
Not extant. ↩
Alluding to the vexed question whether virtue could be taught. ↩
The prima naturae, or πρῶτα κατὰ φύσιν of the Stoics. ↩
Frequently called the Middle Academy; the New beginning with Carneades. ↩
Habakkuk 2:4. ↩
Psalm 94:11, and 1 Corinthians 3:20. ↩
Wisdom 9:15. ↩
Cicero, Tusculanae Disputationes III. 8. ↩
Galatians 5:17. ↩
Romans 8:24. ↩
Terence Adelphoe V. 4. ↩
Eunuchus I. 1. ↩
In Verrem, II. 1. 15. ↩
Matthew 10:36. ↩
Psalm 25:17. ↩
Job 7:1. ↩
Matthew 17:7. ↩
Matthew 24:12. ↩
2 Corinthians 11:14. ↩
Psalm 147:12⁠–⁠14. ↩
Romans 6:22. ↩
He refers to the giant Cacus. ↩
Aeneid, VIII. 195. ↩
John 8:44. ↩
1 Timothy 5:8. ↩
Genesis 1:26. ↩
Servus, “a slave,” from servare, “to preserve.” ↩
Daniel 9. ↩
John 8:34. ↩
2 Peter 2:19. ↩
The patriarchs. ↩
1 Corinthians 13:9. ↩
Habakkuk 2:4. ↩
2 Corinthians 5:6. ↩
Ch. VI. ↩
1 Timothy 3:1. ↩
Augustine’s words are: “ἐπί, quippe ‘super’; σκοπός, vero, ‘intentio’ est: ἐπισκοπεῖν, si velimus, latine ‘superintendere’ possumus dicere.” ↩
Ch. XXI. ↩
Exodus 22:20. ↩
Genesis 22:18. ↩
Exodus 22:20. ↩
Psalm 96:5. ↩
Augustine here warns his readers against a possible misunderstanding of the Latin word for “alone” (soli), which might be rendered “the sun.” ↩
Psalm 16:2. ↩
Psalm 144:15. ↩
1 Timothy 2:2; various reading, “purity.” ↩
Jeremiah 29:7. ↩
Matthew 6:12. ↩
James 2:17. ↩
Galatians 5:6. ↩
Wisdom 9:15. ↩
Job 7:1. ↩
James 4:6; 1 Peter 5:5. ↩
Gratia meritorum. ↩
Matthew 8:29. ↩
Romans 9:14. ↩
Romans 11:33. ↩
Psalm 144:4. ↩
Ecclesiastes 1:2, 3. ↩
Ecclesiastes 2:13, 14. ↩
Ecclesiastes 8:14. ↩
Ecclesiastes 12:13, 14. ↩
Romans 3:20⁠–⁠22. ↩
Matthew 13:52. ↩
Matthew 11:22. ↩
Matthew 11:24. ↩
Matthew 12:41, 42. ↩
Augustine quotes the whole passage, Matthew 13:37⁠–⁠43. ↩
Matthew 19:28. ↩
Matthew 12:27. ↩
1 Corinthians 15:10. ↩
1 Corinthians 6:3. ↩
Epistola 199. ↩
Matthew 25:34⁠–⁠41, given in full. ↩
John 5:22⁠–⁠24. ↩
John 5:25, 26. ↩
Matthew 8:22. ↩
2 Corinthians 5:14, 15. ↩
Psalm 101:1. ↩
John 5:28, 29. ↩
Revelation 20:1⁠–⁠6. The whole passage is quoted. ↩
2 Peter 3:8. ↩
Sermon 259. ↩
Milliarii. ↩
Mark 3:27; “Vasa” for “goods.” ↩
Matthew 19:29. ↩
2 Corinthians 6:10. ↩
Psalm 105:8. ↩
Colossians 1:13. ↩
2 Timothy 2:19. ↩
Psalm 123:2. ↩
Revelation 20:9, 10. ↩
1 John 2:19. ↩
Matthew 24:12. ↩
Between His first and second coming. ↩
Matthew 25:34. ↩
Matthew 28:20. ↩
Matthew 13:39⁠–⁠41. ↩
Matthew 5:19. ↩
Matthew 23:3. ↩
Matthew 5:20. ↩
Colossians 3:1, 2. ↩
Philippians 3:20. ↩
Philippians 2:21. ↩
Matthew 18:18. ↩
1 Corinthians 5:12. ↩
Revelation 20:4. ↩
Revelation 14:13. ↩
Romans 14:9. ↩
2 Corinthians 6:14. ↩
And, as Augustine remarks, are therefore called cadavera, from cadere, “to fall.” ↩
Colossians 3:1. ↩
Romans 6:4. ↩
Ephesians 5:14. ↩
Ecclesiasticus 2:7. ↩
Romans 14:4. ↩
1 Corinthians 10:12. ↩
1 Peter 2:9. ↩
Matthew 25:41. ↩
Psalm 69:9. ↩
Isaiah 26:11. ↩
2 Thessalonians 2:8. ↩
Ch. XXIV. ↩
1 Corinthians 7:31, 32. ↩
Colossians 3:3. ↩
Matthew 8:22. ↩
Romans 8:10. ↩
“Apud inferos,” i.e. in hell, in the sense in which the word is used in the Psalms and in the Creed. ↩
Matthew 25:46. ↩
Revelation 21:1. ↩
Revelation 15:2. ↩
Revelation 21:2⁠–⁠5. ↩
Isaiah 45:8. ↩
Psalm 42:3. ↩
Psalm 6:6. ↩
Psalm 38:9. ↩
Psalm 39:2. ↩
2 Corinthians 5:4. ↩
Romans 8:23. ↩
Romans 9:2. ↩
Augustine therefore read νεικος, and not with the Vulgate, νίκη. ↩
1 Corinthians 15:55. ↩
1 John 1:8. ↩
2 Peter 3:3⁠–⁠13. The whole passage is quoted by Augustine. ↩
2 Thessalonians 2:1⁠–⁠11. Whole passage given in the Latin. In ver. 3 refuga is used instead of the Vulgate’s discessio. ↩
Augustine adds the words, “Sicut dicimus, Sedet in amicum, id est, velut amicus; vel si quid aliud isto locutionis genere dici solet.” ↩
Suetonius’ Nero, ch. 57. ↩
1 John 2:18, 19. ↩
1 Thessalonians 4:13⁠–⁠16. ↩
1 Corinthians 15:22. ↩
1 Corinthians 15:36. ↩
Genesis 3:19. ↩
1 Corinthians 15:51. ↩
Isaiah 66:19. ↩
Isaiah 66:12⁠–⁠16. ↩
Galatians 4:26. ↩
Matthew 5:8. ↩
Isaiah 65:17⁠–⁠19. ↩
Philippians 3:19. ↩
Romans 8:6. ↩
Genesis 6:3. ↩
Luke 12:49. ↩
Acts 2:3. ↩
Matthew 10:34. ↩
Hebrews 4:12. ↩
Song of Solomon 2:5. ↩
Isaiah 66:18. ↩
Romans 3:23. ↩
Isaiah 66:22⁠–⁠24. ↩
As the Vulgate: cadavera virorum. ↩
Here Augustine inserts the remark, “Who does not see that cadavera (carcases) are so called from cadendo (falling)?” ↩
Matthew 25:30. ↩
1 Corinthians 15:28. ↩
1 John 3:9. ↩
Isaiah 56:5. ↩
Daniel 7:15⁠–⁠28. Passage cited at length. ↩
Daniel 12:1⁠–⁠3. ↩
John 5:28. ↩
Genesis 17:5, and 22:18. ↩
Daniel 12:13. ↩
Psalm 102:25⁠–⁠27. ↩
1 Corinthians 7:31. ↩
1 John 2:17. ↩
Matthew 24:35. ↩
2 Peter 3:6. ↩
2 Peter 3:10, 11. ↩
Matthew 24:29. ↩
Aeneid, II. 694. ↩
Psalm 50:3⁠–⁠5. ↩
Isaiah 53:7. ↩
Matthew 26:63. ↩
Ch. XXI. ↩
1 Thessalonians 4:17. ↩
Hosea 6:6. ↩
Ch. VI. ↩
Matthew 25:34. ↩
In his Proem. ad Mal. ↩
See Smith’s Bible Dictionary. ↩
Malachi 3:1⁠–⁠6. Whole passage quoted. ↩
Isaiah 4:4. ↩
1 John 1:8. ↩
Job 14:4. ↩
Romans 1:17. ↩
Isaiah 65:22. ↩
Proverbs 3:18. ↩
Wisdom 1:9. ↩
Romans 2:15, 16. ↩
Malachi 3:17⁠–⁠4:3. ↩
Malachi 4:4. ↩
John 5:46. ↩
Malachi 3:14, 15. ↩
Malachi 2:17. ↩
In innocentibus. ↩
Psalm 73. ↩
Malachi 4:5, 6. ↩
2 Kings 2:11. ↩
Malachi 2:17, 3:14. ↩
Isaiah 48:12⁠–⁠16. ↩
Isaiah 53:7. ↩
Zechariah 2:8, 9. ↩
Matthew 15:24. ↩
John 7:39. ↩
Psalm 18:43. ↩
Matthew 4:19. ↩
Luke 5:10. ↩
Matthew 12:29. ↩
Zechariah 12:9, 10. ↩
So the Vulgate. ↩
John 5:22. ↩
Isaiah 42:1⁠–⁠4. ↩
John 1:32. ↩
Matthew 17:1, 2. ↩
Psalm 41:5. ↩
John 5:29. ↩
Matthew 13:41⁠–⁠43. ↩
Matthew 25:46. ↩
Luke 16:24. ↩
Aeneid, VI. 733. ↩
Ch. III, V, VI. ↩
Aristotle does not affirm it as a fact observed by himself, but as a popular tradition (Historia animalium V. 19). Pliny is equally cautious (Historia naturalis XXIX. 23). Dioscorides declared the thing impossible (II. 68). —⁠Saisset ↩
So Lucretius, II. 1025:

“Sed neque tam facilis res ulla ’st, quin ea primum
Difficilis magis ad credendum constet: itemque
Nil adeo magnum, nec tam mirabile quicquam
Principis, quod non minuant mirarier omnes
Paulatim.”

↩
Alluded to by Moore in his Melodies:

“The fount that played
In times of old through Ammon’s shade,
Though icy cold by day it ran,
Yet still, like souls of mirth, began
To burn when night was near.”

↩
Aeneid, IV. 487⁠–⁠491. ↩
See the same collocation of words in Cicero Natura deorum II. 3. ↩
The etymologies given here by Augustine are, “monstra,” a monstrando; “ostenta,” ab ostendendo; “portenta,” a portendendo, i.e. praeostendendo; “prodigia,” quod porro dicant, i.e. futura praedicant. ↩
Isaiah 66:24. ↩
Mark 9:43⁠–⁠48. ↩
2 Corinthians 11:29. ↩
Isaiah 51:8. ↩
Ecclesiasticus 7:17. ↩
Romans 8:13. ↩
1 Corinthians 13:9, 10. ↩
Matthew 25:41. ↩
Luke 16:24. ↩
Revelation 20:10. ↩
“Talio,” i.e. the rendering of like for like, the punishment being exactly similar to the injury sustained. ↩
Exodus 21:24. ↩
Luke 6:38. ↩
Remanerent. But Augustine constantly uses the imperfect for the pluperfect subjunctive. ↩
Plato’s own theory was that punishment had a twofold purpose, to reform and to deter. “No one punishes an offender on account of the past offence, and simply because he has done wrong, but for the sake of the future, that the offence may not be again committed, either by the same person or by anyone who has seen him punished.”⁠—See the Protagoras, 324, b, and Grote’s Plato, II. 41. ↩
Aeneid, VI. 733. ↩
Job 7:1. ↩
Compare Goldsmith’s saying, “We begin life in tears, and every day tells us why.” ↩
Ecclesiasticus 40:1. ↩
2 Timothy 2:19. ↩
Romans 8:14. ↩
Galatians 5:17. ↩
“Fari.” ↩
See Augustine Epistola 98, ad Bonifacium. ↩
On the heresy of Origen, see Epiphanius (Epistola ad Joannem Hierosolymitanum); Jerome (Epistola 61, ad Pammachium); and Augustine (De Haeresibus 43). Origen’s opinion was condemned by Anastasius (Jerome, Apologia adversus Ruffinum, and Epistola 78, ad Pammachium), and after Augustine’s death by Vigilius and the Emperor Justinian, in the Fifth Ecumenical Council (Nicephorus Callistus, XVII. 27, and the Acts of the Council, IV. 11). —⁠Coquaeus ↩
Psalm 77:9. ↩
Psalm 31:19. ↩
Romans 11:32. ↩
John 6:50, 51. ↩
1 Corinthians 10:17. ↩
Matthew 24:13. ↩
1 Corinthians 3:11⁠–⁠15. ↩
James 2:13. ↩
Matthew 25:33. ↩
Matthew 6:12. ↩
Matthew 6:14, 15. ↩
Matthew 25:41. ↩
Revelation 20:10. ↩
2 Peter 2:4. ↩
Matthew 25:41. ↩
Matthew 25:46. ↩
2 Timothy 2:25, 26. ↩
Matthew 12:32. ↩
Matthew 25:34, 41, 46. ↩
Psalm 77:9. ↩
Psalm 77:10. ↩
Psalm 144:4. ↩
Matthew 5:45. ↩
It is the theory which Chrysostom adopts. ↩
Matthew 25:41, 46. ↩
Revelation 20:10. ↩
Isaiah 66:24. ↩
Psalm 31:19. ↩
1 John 4:18. ↩
1 Corinthians 1:30, 31. ↩
Romans 10:3. ↩
Psalm 34:8. ↩
Psalm 17:15. ↩
Romans 11:32. ↩
Galatians 5:19⁠–⁠21. ↩
John 6:50, 51. ↩
1 Corinthians 10:17. ↩
Galatians 5:6. ↩
Romans 13:10. ↩
John 6:56. ↩
James 2:14. ↩
1 Corinthians 3:15. ↩
1 Corinthians 7:32. ↩
1 Corinthians 7:33. ↩
1 Corinthians 3:13. ↩
Ecclesiasticus 27:5. ↩
1 Corinthians 3:14, 15. ↩
Matthew 25:41. ↩
Matthew 25:34. ↩
1 Corinthians 3:13. ↩
Matthew 10:37. ↩
James 2:13. ↩
Matthew 6:12. ↩
Matthew 3:8. ↩
Matthew 22:39. ↩
Ecclesiasticus 30:24. ↩
Ecclesiasticus 21:1. ↩
Matthew 25:45. ↩
John 3:5. ↩
Matthew 5:20. ↩
Matthew 5:23, 24. ↩
Matthew 6:12. ↩
Matthew 6:14. ↩
Matthew 6:15. ↩
James 2:13. ↩
Matthew 18:23. ↩
James 2:13. ↩
Luke 16:9. ↩
1 Corinthians 7:25. ↩
Luke 16:9. ↩
Matthew 10:41. ↩
Aeneid VI. 664. ↩
Luke 1:33. ↩
Philippians 2:13. ↩
John 8:17. ↩
Psalm 37:31. ↩
Galatians 4:9. ↩
Genesis 22:18. ↩
Isaiah 26:19. ↩
Isaiah 65:17⁠–⁠19. ↩
Daniel 12:1, 2. ↩
Daniel 7:18. ↩
Daniel 7:27. ↩
Another reading has diffamatum, “published.” ↩
A somewhat fuller account of this miracle is given by Augustine in the Confessions, IX. 16. See also Sermon 286, and Ambrose, Epistola 22. A translation of this epistle in full is given in Isaac Taylor’s Ancient Christianity, II. 242, where this miracle is taken as a specimen of the so-called miracles of that age, and submitted to a detailed examination. The result arrived at will be gathered from the following sentence: “In the Nicene Church, so lax were the notions of common morality, and in so feeble a manner did the fear of God influence the conduct of leading men, that, on occasions when the Church was to be served, and her assailants to be confounded, they did not scruple to take upon themselves the contrivance and execution of the most degrading impostures.”⁠—P. 270. It is to be observed, however, that Augustine was, at least in this instance, one of the deceived. ↩
Alypius was a countryman of Augustine, and one of his most attached friends. See the Confessions, passim. ↩
Cleros. ↩
Easter and Whitsuntide were the common seasons for administering baptism, though no rule was laid down till towards the end of the sixth century. Tertullian thinks these the most appropriate times, but says that every time is suitable. See Tertullian de Baptismo, ch. 19. ↩
A town near Carthage. ↩
This may possibly mean a Christian. ↩
Near Hippo. ↩
Augustine’s 325th sermon is in honour of these martyrs. ↩
See Isaac Taylor’s Ancient Christianity, II. 354. ↩
See Augustine’s Sermons, 321. ↩
Sermon 322. ↩
Psalm 94:11. ↩
Ch. XVIII. ↩
Luke 21:18. ↩
Ephesians 4:13. ↩
Romans 8:29. ↩
Luke 21:18. ↩
Romans 8:29. ↩
Romans 12:2. ↩
Ephesians 4:13. ↩
Romans 8:29. ↩
Genesis 2:22. ↩
Ephesians 4:12. ↩
Matthew 22:29. ↩
Matthew 22:30. ↩
Ephesians 4:10⁠–⁠16. ↩
1 Corinthians 12:27. ↩
Colossians 1:24. ↩
1 Corinthians 10:17. ↩
Another reading is, “Head over all the Church.” ↩
Ephesians 1:22, 23. ↩
Psalm 112:1. ↩
Luke 12:7. ↩
Matthew 13:43. ↩
Cicero Tusculanae Disputationes I. 27. ↩
1 Corinthians 3:1. ↩
1 Corinthians 15:44. ↩
Psalm 26:8. ↩
Ecclesiasticus 30:12. ↩
Galatians 5:17. ↩
1 Corinthians 15:57. ↩
Romans 8:37. ↩
Matthew 6:12. ↩
Genesis 1:28. ↩
John 5:17. ↩
Psalm 49:20. ↩
1 Corinthians 3:7. ↩
Coaptatio, a word coined by Augustine, and used by him again in the De Trinitate IV. 2. ↩
Psalm 104:1. ↩
He apparently has in view the celebrated passage in the opening of the second book of Lucretius. The uses made of this passage are referred to by Lecky, History of European Morals, I. 74. ↩
Romans 8:32. ↩
Vide Book XVIII. ch. 53. ↩
Virgil Aeneid VI. 751. ↩
In the Republic, X. ↩
Philippians 4:7. ↩
1 Corinthians 13:9, 10. ↩
1 Corinthians 13:12. ↩
Matthew 18:10. ↩
1 John 3:2. ↩
Psalm 116:10. ↩
1 Corinthians 13:11, 12. ↩
2 Kings 5:26. ↩
Jeremiah 23:24. ↩
Job 42:5, 6. ↩
Ephesians 1:18. ↩
Matthew 5:8. ↩
Luke 3:6. ↩
Luke 2:29, 30. ↩
Job 19:26. ↩
1 Corinthians 13:12. ↩
2 Corinthians 3:18. ↩
Psalm 34:5. ↩
Wisdom 9:14. ↩
Romans 1:20. ↩
1 Corinthians 4:5. ↩
Psalm 84:4. ↩
Numbers. ↩
Leviticus 26:12. ↩
1 Corinthians 15:28. ↩
Or, the former to a state of probation, the latter to a state of reward. ↩
Psalm 46:10. ↩
Genesis 2:2, 3. ↩
Genesis 3:5. ↩
Deuteronomy 5:14. ↩
Ezekiel 20:12. ↩
Acts 1:7. ↩