During the same period there were three famous kingdoms of the nations, in which the city of the earth-born, that is, the society of men living according to man under the domination of the fallen angels, chiefly flourished, namely, the three kingdoms of Sicyon, Egypt, and Assyria. Of these, Assyria was much the most powerful and sublime; for that king Ninus, son of Belus, had subdued the people of all Asia except India. By Asia I now mean not that part which is one province of this greater Asia, but what is called Universal Asia, which some set down as the half, but most as the third part of the whole world, – the three being Asia, Europe, and Africa, thereby making an unequal division. For the part called Asia stretches from the south through the east even to the north; Europe from the north even to the west; and Africa from the west even to the south. Thus we see that two, Europe and Africa, contain one half of the world, and Asia alone the other half. And these two parts are made by the circumstance, that there enters between them from the ocean all the Mediterranean water, which makes this great sea of ours. So that, if you divide the world into two parts, the east and the west, Asia will be in the one, and Europe and Africa in the other. So that of the three kingdoms then famous, one, namely Sicyon, was not under the Assyrians, because it was in Europe; but as for Egypt, how could it fail to be subject to the empire which ruled all Asia with the single exception of India? In Assyria, therefore, the dominion of the impious city had the pre-eminence. Its head was Babylon, – an earth-born city, most fitly named, for it means confusion. There Ninus reigned after the death of his father Belus, who first had reigned there sixty-five years. His son Ninus, who, on his father's death, succeeded to the kingdom, reigned fifty-two years, and had been king forty-three years when Abraham was born, which was about the 1200th year before Rome was founded, as it were another Babylon in the west.

18. Of the repeated address of God to Abraham, in which He promised the land of Canaan to him and to his seed

Abraham, then, having departed out of Haran in the seventy-fifth year of his own age, and in the hundred and forty-fifth of his father's, went with Lot, his brother's son, and Sarah his wife, into the land of Canaan, and came even to Sichem, where again he received the divine oracle, of which it is thus written: "And the Lord appeared unto Abram, and said unto him, Unto thy seed will I give this land."267 Nothing is promised here about that seed in which he is made the father of all nations, but only about that by which he is the father of the one Israelite nation; for by this seed that land was possessed.

19. Of the divine preservation of Sarah's chastity in Egypt, when Abraham had called her not his wife but his sister

Having built an altar there, and called upon God, Abraham proceeded thence and dwelt in the desert, and was compelled by pressure of famine to go on into Egypt. There he called his wife his sister, and told no lie. For she was this also, because she was near of blood; just as Lot, on account of the same nearness, being his brother's son, is called his brother. Now he did not deny that she was his wife, but held his peace about it, committing to God the defence of his wife's chastity, and providing as a man against human wiles; because if he had not provided against the danger as much as he could, he would have been tempting God rather than trusting in Him. We have said enough about this matter against the calumnies of Faustus the Manichæan. At last what Abraham had expected the Lord to do took place. For Pharaoh, king of Egypt, who had taken her to him as his wife, restored her to her husband on being severely plagued. And far be it from us to believe that she was defiled by lying with another; because it is much more credible that, by these great afflictions, Pharaoh was not permitted to do this.

20. Of the parting of Lot and Abraham, which they agreed to without breach of charity

On Abraham's return out of Egypt to the place he had left, Lot, his brother's son, departed from him into the land of Sodom, without breach of charity. For they had grown rich, and began to have many herdmen of cattle, and when these strove together, they avoided in this way the pugnacious discord of their families. Indeed, as human affairs go, this cause might even have given rise to some strife between themselves. Consequently these are the words of Abraham to Lot, when taking precaution against this evil, "Let there be no strife between me and thee, and between my herdmen and thy herdmen; for we be brethren. Behold, is not the whole land before thee? Separate thyself from me: if thou wilt go to the left hand, I will go to the right; or if thou wilt go to the right hand, I will go to the left."268 From this, perhaps, has arisen a pacific custom among men, that when there is any partition of earthly things, the greater should make the division, the less the choice.

21. Of the third promise of God, by which He assured the land of Canaan to Abraham and his seed in perpetuity

Now, when Abraham and Lot had separated, and dwelt apart, owing to the necessity of supporting their families, and not to vile discord, and Abraham was in the land of Canaan, but Lot in Sodom, the Lord said to Abraham in a third oracle, "Lift up thine eyes, and look from the place where thou now art, to the north, and to Africa, and to the east, and to the sea; for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: if any one can number the dust of the earth, thy seed shall also be numbered. Arise, and walk through the land, in the length of it, and in the breadth of it; for unto thee will I give it."269 It does not clearly appear whether in this promise that also is contained by which he is made the father of all nations. For the clause, "And I will make thy seed as the dust of the earth," may seem to refer to this, being spoken by that figure the Greeks call hyperbole, which indeed is figurative, not literal. But no person of understanding can doubt in what manner the Scripture uses this and other figures. For that figure (that is, way of speaking) is used when what is said is far larger than what is meant by it; for who does not see how incomparably larger the number of the dust must be than that of all men can be from Adam himself down to the end of the world? How much greater, then, must it be than the seed of Abraham, – not only that pertaining to the nation of Israel, but also that which is and shall be according to the imitation of faith in all nations of the whole wide world! For that seed is indeed very small in comparison with the multitude of the wicked, although even those few of themselves make an innumerable multitude, which by a hyperbole is compared to the dust of the earth. Truly that multitude which was promised to Abraham is not innumerable to God, although to man; but to God not even the dust of the earth is so. Further, the promise here made may be understood not only of the nation of Israel, but of the whole seed of Abraham, which may be fitly compared to the dust for multitude, because regarding it also there is the promise270 of many children, not according to the flesh, but according to the spirit. But we have therefore said that this does not clearly appear, because the multitude even of that one nation, which was born according to the flesh of Abraham through his grandson Jacob, has increased so much as to fill almost all parts of the world. Consequently, even it might by hyperbole be compared to the dust for multitude, because even it alone is innumerable by man. Certainly no one questions that only that land is meant which is called Canaan. But that saying, "To thee will I give it, and to thy seed for ever," may move some, if by "for ever" they understand "to eternity." But if in this passage they take "for ever" thus, as we firmly hold it means, that the beginning of the world to come is to be ordered from the end of the present, there is still no difficulty, because, although the Israelites are expelled from Jerusalem, they still remain in other cities in the land of Canaan, and shall remain even to the end; and when that whole land is inhabited by Christians, they also are the very seed of Abraham.

22. Of Abraham's overcoming the enemies of Sodom, when he delivered Lot from captivity and was blessed by Melchizedek the priest

Having received this oracle of promise, Abraham migrated, and remained in another place of the same land, that is, beside the oak of Mamre, which was Hebron. Then on the invasion of Sodom, when five kings carried on war against four, and Lot was taken captive with the conquered Sodomites, Abraham delivered him from the enemy, leading with him to battle three hundred and eighteen of his home-born servants, and won the victory for the kings of Sodom, but would take nothing of the spoils when offered by the king for whom he had won them. He was then openly blessed by Melchizedek, who was priest of God Most High, about whom many and great things are written in the epistle which is inscribed to the Hebrews, which most say is by the Apostle Paul, though some deny this. For then first appeared the sacrifice which is now offered to God by Christians in the whole wide world, and that is fulfilled which long after the event was said by the prophet to Christ, who was yet to come in the flesh, "Thou art a priest for ever after the order of Melchizedek,"271– that is to say, not after the order of Aaron, for that order was to be taken away when the things shone forth which were intimated beforehand by these shadows.

23. Of the word of the Lord to Abraham, by which it was promised to him that his posterity should be multiplied according to the multitude of the stars; on believing which he was declared justified while yet in uncircumcision.

The word of the Lord came to Abraham in a vision also. For when God promised him protection and exceeding great reward, he, being solicitous about posterity, said that a certain Eliezer of Damascus, born in his house, would be his heir. Immediately he was promised an heir, not that house-born servant, but one who was to come forth of Abraham himself; and again a seed innumerable, not as the dust of the earth, but as the stars of heaven, – which rather seems to me a promise of a posterity exalted in celestial felicity. For, so far as multitude is concerned, what are the stars of heaven to the dust of the earth, unless one should say the comparison is like inasmuch as the stars also cannot be numbered? For it is not to be believed that all of them can be seen. For the more keenly one observes them, the more does he see. So that it is to be supposed some remain concealed from the keenest observers, to say nothing of those stars which are said to rise and set in another part of the world most remote from us. Finally, the authority of this book condemns those like Aratus or Eudoxus, or any others who boast that they have found out and written down the complete number of the stars. Here, indeed, is set down that sentence which the apostle quotes in order to commend the grace of God, "Abraham believed God, and it was counted to him for righteousness;"272

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1 Cor. xv. 39.

Rom. iii. 20.

Gal. iii. 11.

John. i. 14.

The Apollinarians.

John. xx. 13.

Gal. v. 19-21.

Wisd. ix. 15.

2 Cor. iv. 16.

2 Cor. v. 1-4.

Æneid, vi. 730-32.

Ib. 733, 734.

On the punishment of the devil, see the De Agone Christi, 3-5, and De Nat. Boni, 33.

Rom. iii. 7.

John xiv. 6.

1 Cor. iii. 3.

1 Cor. ii. 11-14.

1 Cor. iii. 1.

Rom. iii. 20.

Gen. xlvi. 27.

See Augustine, De Hæres. 46.

Tusc. Quæst. iv. 6.

Æneid, vi. 719-21.

Tit. i. 8, according to Greek and Vulgate.

John xxi. 15-17. On these synonyms see the commentaries in loc.

Ps. xi. 5.

1 John ii. 15

2 Tim. iii. 2.

Phil. i. 23.

Ps. cxix. 20.

Wisd. vi. 20.

Ps. xxxii. 11.

Ps. iv. 7.

Ps. xvi. 11.

Phil. ii. 12.

Rom. xi. 20.

2 Cor. xi. 3.

Æneid, vi. 733.

Isa. lvii. 21.

Matt. vii. 12.

Ecclus. vii. 13.

Luke ii. 14.

Cat. i. 2.

Ter. Andr. ii. 1, 6.

Æneid, vi. 733.

Æneid, v. 278.

2 Cor. vii. 8-11.

Tusc. Disp. iii. 32.

C. 4, 5.

Rom. viii. 23.

1 Cor. xv. 54.

Matt. xxiv. 12.

Matt. x. 22.

1 John i. 8.

2 Cor. ix. 7.

Gal. vi. 1.

Ps. xxvi. 2.

Matt. xxvi. 75.

Jas. i. 2.

1 Cor. iv. 9.

Phil. iii. 14.

Rom. xii. 15.

2 Cor. vii. 5.

Phil. i. 23.

Rom. i. 11-13.

2 Cor. xi. 1-3.

Rom. ix. 2.

Rom. x. 3.

2 Cor. xii. 21.

Mark iii. 5.

John xi. 15.

John xi. 35.

Luke xxii. 15.

Matt. xxvi. 38.

Rom. i. 31.

Ps. lxix. 20.

Crantor, an Academic philosopher quoted by Cicero, Tusc. Quæst. iii. 6.

1 John i. 8.

1 John iv. 18.

Rom. viii. 15.

Ps. xix. 9.

Ps. ix. 18.

Matt. v. 28.

Gen. i. 28.

Gen. vi. 6, and 1 Sam. xv. 11.

Eccles. vii. 29.

John viii. 36.

1 Tim. ii. 14.

Rom. v. 12.

Gen. iii. 12.

Ecclus. x. 13.

Matt. vii. 18.

Defecit.

Ps. lxxiii. 18.

Gen. iii. 5.

Prov. xviii. 12.

That is to say, it was an obvious and indisputable transgression.

Ps. lxxxiii. 16.

Gen. iii. 12, 13.

100

Phil. ii. 8.

101

Ps. cxliv. 4.

102

Cicero, Tusc. Quæst. iii. 6 and iv. 9. So Aristotle.

103

1 Thess. iv. 4.

104

Gen. ii. 25.

105

An error which arose from the words, "The eyes of them both were opened," Gen. iii. 7. – See De Genesi ad lit. ii. 40.

106

Gen. iii. 6.

107

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 lit. xi. 41; De Corrept. et Gratia, xi. 31; and especially Cont. Julian. iv. 82.

108

Gen. iii. 7.

109

See Plato's Republic, book iv.

110

The one word being the Latin form, the other the Greek, of the same adjective.

111

By Diogenes Laertius, vi. 69, and Cicero, De Offic. i. 41.

112

Gen. i. 28.

113

Ps. cxxxviii. 3.

114

Gen. i. 27, 28.

115

Matt. xix. 4, 5.

116

Eph. v. 25.

117

Luke xx. 34.

118

See Virgil, Georg. iii. 136.

119

Rom. i. 26.

120

The position of Calama is described by Augustine as between Constantine and Hippo, but nearer Hippo. —Contra Lit. Petil. 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.

121

Andr. ii. 1, 5.

122

1 Tim. i. 5.

123

Compare Basil's Homily on Paradise, and John Damascene, De Fide Orthod. ii. 11.

124

Ps. cxi. 2.

125

Ps. iii. 3.

126

Ps. xviii. 1.

127

Rom. i. 21-25.

128

1 Cor. xv. 28.

129

1 Cor. xv. 46.

130

Rom. ix. 21.

131

Gen. iv. 17.

132

Comp. De Trin. xv. c. 15.

133

Gal. iv. 21-31.

134

Rom. ix. 22, 23.

135

Wisdom viii. 1.

136

Lucan, Phar. i. 95.

137

Gal. v. 17.

138

Gal. vi. 2.

139

1 Thess. v. 14, 15.

140

Gal. vi. 1.

141

Eph. iv. 26.

142

Matt. xviii. 15.

143

1 Tim. v. 20.

144

Heb. xii. 14.

145

Matt. xviii. 35.

146

Rom. vi. 12, 13.

147

Gen. iv. 6, 7.

148

Literally, "division."

149

1 John iii. 12.

150

We alter the pronoun to suit Augustine's interpretation.

151

Gal. v. 17.

152

Rom. vii. 17.

153

Rom. vi. 13.

154

Gen. iii. 16.

155

Eph. v. 28, 29.

156

C. Faustum. Man. xii. c. 9.

157

Gen. iv. 17.

158

Gen. iv. 25.

159

Lamech, according to the LXX.

160

Ex. xii. 37.

161

Virgil, Æneid, xii. 899, 900. Compare the Iliad, v. 302, and Juvenal, xv. 65 et seqq.

"Terra malos homines nunc educat atque pusillos."

162

Plin. Hist. Nat. vii. 16.

163

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.

164

Pliny, Hist. Nat. vii. 49, merely reports what he had read in Hellanicus about the Epirotes of Etolia.

165

"Our own mss.," of which Augustine here speaks, were the Latin versions of the Septuagint used by the Church before Jerome's was received; the "Hebrew mss." were the versions made from the Hebrew text. Compare De Doct. Christ. ii. 15 et seqq.

166

Jerome (De Quæst. Heb. in Gen.) says it was a question famous in all the churches. – Vives.

167

"Quos in auctoritatem celebriorum Ecclesia suscepit."

168

See below, book xviii. c. 42-44.

169

C. 8.

170

On this subject see Wilkinson's note to the second book (appendix) of Rawlinson's Herodotus, where all available references are given.

171

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.

172

Gen. vii. 10, 11 (in our version the seventeenth day).

173

Gen. viii. 4, 5.

174

Ps. xc. 10.

175

Gen. iv. 1.

176

Gen. iv. 25.

177

Gen. v. 6.

178

Gen. v. 8.

179

Matt. i.

180

His own children being the children of his sister, and therefore his nephews.

181

This was allowed by the Egyptians and Athenians, never by the Romans.

182

Both in Hebrew, Greek, and Latin, though not uniformly, nor in Latin commonly.

183

Gen. v. 2.

184

Luke xx. 35, 36.

185

Gen. iv. 18-22.

186

Gen. iv. 26.

187

Rom. viii. 24, 25.

188

Rom. x. 13.

189

Jer. xvii. 5.

190

Æneid, i. 288.

191

Æneid, iii. 97.

192

Luke xx. 34.

193

Rom. ix. 5.

194

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.

195

Transgreditur.

196

Ps. li. 3.

197

Gen. v. 1.

198

Ps. xlix. 11.

199

Ps. lxxiii. 20.

200

Ps. lii. 8.