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diff --git a/45304-h/45304-h.htm b/45304-h/45304-h.htm index 1fcbb20..66d97f6 100644 --- a/45304-h/45304-h.htm +++ b/45304-h/45304-h.htm @@ -1,27 +1,48 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> - -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<!DOCTYPE html> +<html lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <link rel="coverpage" href="images/titlepage.jpg" /> - <title> - The City of God: Volume I, by Aurelius Augustine--A Project Gutenberg eBook. - </title> - <style type="text/css"> + <meta charset="utf-8"> + <link rel="icon" href="images/cover.jpg" type="image/x-cover"> + <title>The City of God: Volume I | Project Gutenberg</title> + <style> body { margin-left: 10%; margin-right: 10%; } - h1,h2,h3,h4,h5,h6 { +h1,h2,h3,h4,h5,h6, .h2, .h3, .h4, .h5, .h6 { text-align: center; /* all headings centered */ clear: both; } - .oldenglish { +.h2 { + font-size: 1.5em; + margin-top: 0.83em; + margin-bottom: 0.83em; +} +.h3 { + font-size: 1.17em; + margin-top: 1em; + margin-bottom: 1em; +} +.h4 { + font-size: 1em; + margin-top: 1.33em; + margin-bottom: 1.33em; +} +.h5 { + font-size: .83em; + margin-top: 1.67em; + margin-bottom: 1.67em; +} +.h6 { + font-size: .67em; + margin-top: 2.00em; + margin-bottom: 2.00em; +} + +.oldenglish { font-family: "Olde English Regular" } @@ -179,67 +200,57 @@ div.fn { .poem span.i7 {display: block; margin-left: 3.5em; padding-left: 3em; text-indent: -3em;} .poem span.i9 {display: block; margin-left: 4.5em; padding-left: 3em; text-indent: -3em;} -@media handheld -{ - .poem - { - display: block; - margin-left: 10%; - margin-right: 10%; - } -} - </style> </head> <body> <div>*** START OF THE PROJECT GUTENBERG EBOOK 45304 ***</div> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_i" id="Page_i">[Pg i]</a></span></p> +<p><span class="pagenum"><a id="Page_i">[Pg i]</a></span></p> -<h1>THE WORKS<br /><br /></h1> +<h1>THE WORKS<br ><br > -<h6>OF<br /><br /></h6> +<span class="h6">OF<br ><br ></span> -<h1>AURELIUS AUGUSTINE,</h1> +AURELIUS AUGUSTINE,</h1> -<h3>BISHOP OF HIPPO.<br /><br /></h3> +<div class="h3">BISHOP OF HIPPO.<br ><br ></div> -<h3><i>A NEW TRANSLATION.</i><br /><br /></h3> +<div class="h3"><i>A NEW TRANSLATION.</i><br ><br ></div> -<h3><span class="oldenglish">Edited by the</span></h3> +<div class="h3"><span class="oldenglish">Edited by the</span></div> -<h2>REV. MARCUS DODS, M.A.<br /><br /></h2> +<h2>REV. MARCUS DODS, M.A.<br ><br ></h2> -<h4>VOL. I.</h4> +<div class="h4">VOL. I.</div> -<h4>THE CITY OF GOD,</h4> +<div class="h4">THE CITY OF GOD,</div> -<h6>VOLUME I.<br /><br /></h6> +<div class="h6">VOLUME I.<br ><br ></div> -<h4>EDINBURGH:<br /> -T. & T. CLARK, 38, GEORGE STREET.</h4> +<div class="h4">EDINBURGH:<br > +T. & T. CLARK, 38, GEORGE STREET.</div> -<h5>MDCCCLXXI.</h5> -<hr class="chap" /> +<div class="h5">MDCCCLXXI.</div> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_ii" id="Page_ii">[Pg ii]</a></span></p> +<p><span class="pagenum"><a id="Page_ii">[Pg ii]</a></span></p> -<h6>PRINTED BY MURRAY AND GIBB,</h6> +<div class="h6">PRINTED BY MURRAY AND GIBB,</div> -<h6>FOR</h6> +<div class="h6">FOR</div> -<h5>T. & T. CLARK, EDINBURGH.</h5> +<div class="h5">T. & T. CLARK, EDINBURGH.</div> -<table class="middle" summary="Offices"> +<table class="middle"> <tbody> <tr> <td class="c2"><small><small>LONDON,</small></small></td> @@ -258,224 +269,220 @@ T. & T. CLARK, 38, GEORGE STREET.</h4> </tbody> </table> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_iii" id="Page_iii">[Pg iii]</a></span></p> +<p><span class="pagenum"><a id="Page_iii">[Pg iii]</a></span></p> -<h2>THE<br /><br /></h2> +<div class="h2">THE<br ><br ></div> -<h1>CITY OF GOD.<br /><br /><br /><br /></h1> +<div class="h2">CITY OF GOD.<br ><br ><br ><br ></div> -<h3><span class="oldenglish">Translated by the</span><br /></h3> +<div class="h3"><span class="oldenglish">Translated by the</span><br ></div> -<h3>REV. MARCUS DODS, M.A.<br /><br /><br /><br /></h3> +<div class="h3">REV. MARCUS DODS, M.A.<br ><br ><br ><br ></div> -<h4>VOLUME I.<br /><br /><br /><br /></h4> +<div class="h4">VOLUME I.<br ><br ><br ><br ></div> -<h4>EDINBURGH:<br /> -T. & T. CLARK, 38, GEORGE STREET.</h4> +<div class="h4">EDINBURGH:<br > +T. & T. CLARK, 38, GEORGE STREET.</div> -<h5>MDCCCLXXI.</h5> -<hr class="chap" /> -<p><span class="pagenum"><a name="Page_iv" id="Page_iv">[Pg iv]</a></span></p> +<div class="h5">MDCCCLXXI.</div> +<hr class="chap" > +<p><span class="pagenum"><a id="Page_iv">[Pg iv]</a></span></p> <p>Of the following Work, Books IV. XVII. and XVIII. have been translated by the Rev. <span class="smcap">George Wilson</span>, Glenluce; Books V. VI. VII. and VIII. by the Rev. <span class="smcap">J. J. Smith</span>.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_v" id="Page_v">[Pg v]</a></span></p> +<p><span class="pagenum"><a id="Page_v">[Pg v]</a></span></p> -<h2><a name="CONTENTS" id="CONTENTS">CONTENTS.</a></h2> +<h2><a id="CONTENTS">CONTENTS.</a></h2> -<table class="toc" summary="Contents"> +<table class="toc"> <tbody> <tr> <td class="center" colspan="2">BOOK I.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2"> </td> <td class="c3"><span class="smcap">page</span></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Augustine censures the pagans, who attributed the calamities of the world, and especially the sack of Rome by the Goths, to the Christian religion and its prohibition of the worship of the gods,</td> <td class="c3"><a href="#Page_1">1</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK II.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">A review of the calamities suffered by the Romans before the time of Christ, showing that their gods had plunged them into corruption and vice,</td> <td class="c3"><a href="#Page_48">48</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK III.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">The external calamities of Rome,</td> <td class="c3"><a href="#Page_91">91</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK IV.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">That empire was given to Rome not by the gods, but by the One True God,</td> <td class="c3"><a href="#Page_135">135</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK V.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Of fate, freewill, and God's prescience, and of the source of the virtues of the ancient Romans,</td> <td class="c3"><a href="#Page_177">177</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK VI.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Of Varro's threefold division of theology, and of the inability of the gods to contribute anything to the happiness of the future life,</td> <td class="c3"><a href="#Page_228">228</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK VII.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Of the "select gods" of the civil theology, and that eternal life is not obtained by worshipping them,</td> <td class="c3"><a href="#Page_258">258</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> - <td class="center" colspan="2">BOOK VIII.<span class="pagenum"><a name="Page_vi" id="Page_vi">[Pg vi]</a></span></td> + <td class="center" colspan="2">BOOK VIII.<span class="pagenum"><a id="Page_vi">[Pg vi]</a></span></td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Some account of the Socratic and Platonic philosophy, and a refutation of the doctrine of Apuleius that the demons should be worshipped as mediators between gods and men,</td> <td class="c3"><a href="#Page_305">305</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK IX.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Of those who allege a distinction among demons, some being good and others evil,</td> <td class="c3"><a href="#Page_353">353</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK X.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Porphyry's doctrine of redemption,</td> <td class="c3"><a href="#Page_382">382</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK XI.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Augustine passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world,</td> <td class="c3"><a href="#Page_436">436</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK XII.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">Of the creation of angels and men, and of the origin of evil,</td> <td class="c3"><a href="#Page_481">481</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="center" colspan="2">BOOK XIII.</td> </tr> - <tr><td> </td></tr> + <tr><td colspan="2"> </td></tr> <tr> <td class="c2">That death is penal, and had its origin in Adam's sin,</td> <td class="c3"><a href="#Page_521">521</a></td> </tr> - <tr><td> </td></tr> - <tr><td> </td></tr> - - - - + <tr><td colspan="2"> </td></tr> + <tr><td colspan="2"> </td></tr> </tbody> </table> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p> +<p><span class="pagenum"><a id="Page_vii">[Pg vii]</a></span></p> -<h2><a name="EDITORS_PREFACE" id="EDITORS_PREFACE">EDITOR'S PREFACE.</a></h2> +<h2><a id="EDITORS_PREFACE">EDITOR'S PREFACE.</a></h2> <p>"Rome having been stormed and sacked by the Goths -under Alaric their king,<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> the worshippers of false +under Alaric their king,<a id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> the worshippers of false gods, or pagans, as we commonly call them, made an attempt to attribute this calamity to the Christian religion, and began to blaspheme the true God with even more than their wonted @@ -503,7 +510,7 @@ the Christian religion.</p> <p>"But that no one might have occasion to say, that though I had refuted the tenets of other men, I had omitted to -establish my own, I devote to this object the second part of<span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span> +establish my own, I devote to this object the second part of<span class="pagenum"><a id="Page_viii">[Pg viii]</a></span> this work, which comprises twelve books, although I have not scrupled, as occasion offered, either to advance my own opinions in the first ten books, or to demolish the arguments @@ -516,9 +523,9 @@ these twenty-two books refer to both cities, yet I have named them after the better city, and called them The City of God."</p> -<p>Such is the account given by Augustine himself<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> of the +<p>Such is the account given by Augustine himself<a id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> of the occasion and plan of this his greatest work. But in addition -to this explicit information, we learn from the correspondence<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> +to this explicit information, we learn from the correspondence<a id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> of Augustine, that it was due to the importunity of his friend Marcellinus that this defence of Christianity extended beyond the limits of a few letters. Shortly before the fall of Rome, @@ -542,7 +549,7 @@ solve any difficulties that might arise in such a course of inquiry. Volusian accordingly enters into correspondence with Augustine; and in order to illustrate the kind of difficulties experienced by men in his position, he gives some -graphic notes of a conversation in which he had recently<span class="pagenum"><a name="Page_ix" id="Page_ix">[Pg ix]</a></span> +graphic notes of a conversation in which he had recently<span class="pagenum"><a id="Page_ix">[Pg ix]</a></span> taken part at a gathering of some of his friends. The difficulty to which most weight is attached in this letter, is the apparent impossibility of believing in the Incarnation. But @@ -557,25 +564,25 @@ for the conversion of such men as Volusian, whose life was one with the life of the empire. Their difficulties were rather political, historical, and social. They could not see how the reception of the Christian rule of life was compatible with -the interests of Rome as the mistress of the world.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> And +the interests of Rome as the mistress of the world.<a id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> And thus Augustine was led to take a more distinct and wider view of the whole relation which Christianity bore to the old state of things,—moral, political, philosophical, and religious,—and was gradually drawn on to undertake the elaborate work now presented to the English reader, and which may more appropriately than any other of his writings be called -his masterpiece<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> or life-work. It was begun the very year of +his masterpiece<a id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> or life-work. It was begun the very year of Marcellinus' death, <span class="smcap">a.d.</span> 413, and was issued in detached portions from time to time, until its completion in the year 426. It thus occupied the maturest years of Augustine's -life—from his fifty-ninth to his seventy-second year.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> +life—from his fifty-ninth to his seventy-second year.<a id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> <p>From this brief sketch, it will be seen that though the accompanying work is essentially an Apology, the Apologetic of Augustine can be no mere rehabilitation of the somewhat -threadbare, if not effete, arguments of Justin and Tertullian.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> +threadbare, if not effete, arguments of Justin and Tertullian.<a id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> In fact, as Augustine considered what was required of him,—to -expound the Christian faith, and justify it to enlightened<span class="pagenum"><a name="Page_x" id="Page_x">[Pg x]</a></span> +expound the Christian faith, and justify it to enlightened<span class="pagenum"><a id="Page_x">[Pg x]</a></span> men; to distinguish it from, and show its superiority to, all those forms of truth, philosophical or popular, which were then striving for the mastery, or at least for standing-room; @@ -596,7 +603,7 @@ from centre to circumference of the whole known world. It was generally believed, not only by the heathen, but also by many of the most liberal-minded of the Christians, that the destruction of Rome would be the prelude to the -destruction of the world.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> Even Jerome, who might have +destruction of the world.<a id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> Even Jerome, who might have been supposed to be embittered against the proud mistress of the world by her inhospitality to himself, cannot conceal his profound emotion on hearing of her fall. "A terrible @@ -604,14 +611,14 @@ rumour," he says, "reaches me from the West, telling of Rome besieged, bought for gold, besieged again, life and property perishing together. My voice falters, sobs stifle the words I dictate; for she is a captive, that city which enthralled the -world."<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> Augustine is never so theatrical as Jerome in the +world."<a id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> Augustine is never so theatrical as Jerome in the expression of his feeling, but he is equally explicit in lamenting the fall of Rome as a great calamity; and while he does -not scruple to ascribe her recent disgrace to the profligate<span class="pagenum"><a name="Page_xi" id="Page_xi">[Pg xi]</a></span> +not scruple to ascribe her recent disgrace to the profligate<span class="pagenum"><a id="Page_xi">[Pg xi]</a></span> manners, the effeminacy, and the pride of her citizens, he is not without hope that, by a return to the simple, hardy, and honourable mode of life which characterized the early Romans, -she may still be restored to much of her former prosperity.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> +she may still be restored to much of her former prosperity.<a id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> But as Augustine contemplates the ruins of Rome's greatness, and feels, in common with all the world at this crisis, the instability of the strongest governments, the insufficiency of @@ -622,7 +629,7 @@ social system is crumbling away on all sides, but in its place he seems to see a pure Christendom arising. He sees that human history and human destiny are not wholly identified with the history of any earthly power—not though it be as -cosmopolitan as the empire of Rome.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> He directs the attention +cosmopolitan as the empire of Rome.<a id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> He directs the attention of men to the fact that there is another kingdom on earth,—a city which hath foundations, whose builder and maker is God. He teaches men to take profounder views of @@ -642,7 +649,7 @@ of rational creatures, back to their first divergence in the fall of the angels, and down to the consummation of all things in the last judgment and eternal destination of the good and evil. In other words, the city of God is "the first real -effort to produce a philosophy of history,"<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> to exhibit historical<span class="pagenum"><a name="Page_xii" id="Page_xii">[Pg xii]</a></span> +effort to produce a philosophy of history,"<a id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> to exhibit historical<span class="pagenum"><a id="Page_xii">[Pg xii]</a></span> events in connection with their true causes, and in their real sequence. This plan of the work is not only a great conception, but it is accompanied with many practical advantages; @@ -650,13 +657,13 @@ the chief of which is, that it admits, and even requires, a full treatment of those doctrines of our faith that are more directly historical,—the doctrines of creation, the fall, the incarnation, the connection between the Old and New Testaments, and the -doctrine of "the last things."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p> +doctrine of "the last things."<a id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p> <p>The effect produced by this great work it is impossible to determine with accuracy. Beugnot, with an absoluteness which we should condemn as presumption in any less competent authority, declares that its effect can only have been -very slight.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> Probably its effect would be silent and slow; +very slight.<a id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> Probably its effect would be silent and slow; telling first upon cultivated minds, and only indirectly upon the people. Certainly its effect must have been weakened by the interrupted manner of its publication. It is an easier @@ -666,23 +673,23 @@ is very pleasant reading, owing to the surprising variety of matters which are introduced to illustrate and forward the argument, but censures the author for discussing very useless questions, and for adducing reasons which could satisfy no -one who was not already convinced.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> Huet also speaks of +one who was not already convinced.<a id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> Huet also speaks of the book as "un amas confus d'excellents materiaux; c'est de -l'or en barre et en lingots."<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> L'Abbé Flottes censures these +l'or en barre et en lingots."<a id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> L'Abbé Flottes censures these opinions as unjust, and cites with approbation the unqualified -eulogy of Pressensé.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> But probably the popularity of the +eulogy of Pressensé.<a id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> But probably the popularity of the book is its best justification. This popularity may be measured by the circumstance that, between the year 1467 -and the end of the fifteenth century, no fewer than twenty<span class="pagenum"><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span> +and the end of the fifteenth century, no fewer than twenty<span class="pagenum"><a id="Page_xiii">[Pg xiii]</a></span> editions were called for, that is to say, a fresh edition every -eighteen months.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> And in the interesting series of letters +eighteen months.<a id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> And in the interesting series of letters that passed between Ludovicus Vives and Erasmus, who had engaged him to write a commentary on the <i>City of God</i> for his edition of Augustine's works, we find Vives pleading for a separate edition of this work, on the plea that, of all the writings of Augustine, it was almost the only one read by patristic students, and might therefore naturally be expected -to have a much wider circulation.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> +to have a much wider circulation.<a id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> <p>If it were asked to what this popularity is due, we should be disposed to attribute it mainly to the great variety of ideas, @@ -706,7 +713,7 @@ in the fifth century, the historical inquirer will not quarrel with the form in which his information is conveyed, nor will commit the absurdity of attributing to Augustine the foolishness of these opinions, but rather the credit of exploding -them. That Augustine is a well-informed and impartial<span class="pagenum"><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span> +them. That Augustine is a well-informed and impartial<span class="pagenum"><a id="Page_xiv">[Pg xiv]</a></span> critic, is evinced by the courteousness and candour which he uniformly displays to his opponents, by the respect he won from the heathen themselves, and by his own early life. The @@ -719,7 +726,7 @@ spiritually necessitous, to admit of any extraordinary acquisition. He had access to no literature but the Latin; or at least he had only sufficient Greek to enable him to refer to Greek authors on points of importance, and not enough to -enable him to read their writings with ease and pleasure.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> +enable him to read their writings with ease and pleasure.<a id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> But he had a profound knowledge of his own time, and a familiar acquaintance not only with the Latin poets, but with many other authors, some of whose writings are now lost to @@ -743,21 +750,21 @@ in all ancient books, things that seem to us childish and barren, there are also the most surprising anticipations of modern speculation. There is an earnest grappling with those problems which are continually re-opened because they -underlie man's relation to God and the spiritual world,—the<span class="pagenum"><a name="Page_xv" id="Page_xv">[Pg xv]</a></span> +underlie man's relation to God and the spiritual world,—the<span class="pagenum"><a id="Page_xv">[Pg xv]</a></span> problems which are not peculiar to any one century. As we read these animated discussions,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"The fourteen centuries fall away<br /></span> -<span class="i7">Between us and the Afric saint,<br /></span> -<span class="i1">And at his side we urge, to-day,<br /></span> -<span class="i1">The immemorial quest and old complaint.<br /></span> +<span class="i0">"The fourteen centuries fall away<br ></span> +<span class="i7">Between us and the Afric saint,<br ></span> +<span class="i1">And at his side we urge, to-day,<br ></span> +<span class="i1">The immemorial quest and old complaint.<br ></span> </div><div class="stanza"> -<span class="i1">No outward sign to us is given,<br /></span> -<span class="i7">From sea or earth comes no reply;<br /></span> -<span class="i1">Hushed as the warm Numidian heaven<br /></span> -<span class="i1">He vainly questioned bends our frozen sky."<br /></span> +<span class="i1">No outward sign to us is given,<br ></span> +<span class="i7">From sea or earth comes no reply;<br ></span> +<span class="i1">Hushed as the warm Numidian heaven<br ></span> +<span class="i1">He vainly questioned bends our frozen sky."<br ></span> </div></div></div> <p>It is true, the style of the book is not all that could be @@ -767,7 +774,7 @@ redeem them but the glow of their eloquence; there are many repetitions; there is an occasional use of arguments "plus ingenieux que solides," as M. Saisset says. Augustine's great admirer, Erasmus, does not scruple to call him a writer -"obscuræ subtilitatis et parum amœnæ prolixitatis;"<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> but +"obscuræ subtilitatis et parum amœnæ prolixitatis;"<a id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> but "the toil of penetrating the apparent obscurities will be rewarded by finding a real wealth of insight and enlightenment." Some who have read the opening chapters of the <i>City of God</i>, @@ -788,7 +795,7 @@ specimen of ancient literature needs no defence. As Poujoulat very sensibly remarks, there are not a great many men now-a-days who will read a work in Latin of twenty-two books. Perhaps there are fewer still who ought to do so. -With our busy neighbours in France, this work has been a<span class="pagenum"><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span> +With our busy neighbours in France, this work has been a<span class="pagenum"><a id="Page_xvi">[Pg xvi]</a></span> prime favourite for 400 years. There may be said to be eight independent translations of it into the French tongue, though some of these are <i>in part</i> merely revisions. One of @@ -802,10 +809,10 @@ difference of opinion may exist; but the exceeding felicity and spirit of the whole show it to have been a labour of love, the fond homage of a disciple proud of his master. The preface of M. Saisset is one of the most valuable contributions -ever made to the understanding of Augustine's philosophy.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p> +ever made to the understanding of Augustine's philosophy.<a id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p> <p>Of English translations there has been an unaccountable -poverty. Only one exists,<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> and this so exceptionally bad, so +poverty. Only one exists,<a id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> and this so exceptionally bad, so unlike the racy translations of the seventeenth century in general, so inaccurate, and so frequently unintelligible, that it is not impossible it may have done something towards @@ -817,24 +824,24 @@ have executed it with intenser affection and veneration for the author, we are not prepared to admit. A few notes have been added where it appeared to be necessary. Some are original, some from the Benedictine Augustine, and the rest -from the elaborate commentary of Vives.<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a></p> +from the elaborate commentary of Vives.<a id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a></p> <p> -<span style="margin-left: 25.5em;"><span class="smcap">The Editor.</span></span><br /> +<span style="margin-left: 25.5em;"><span class="smcap">The Editor.</span></span><br > </p> <p><span class="smcap">Glasgow</span>, 1871.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> +<p><span class="pagenum"><a id="Page_1">[Pg 1]</a></span></p> -<h1>THE CITY OF GOD.</h1> +<div class="h1">THE CITY OF GOD.</div> -<h2><a name="BOOK_FIRST" id="BOOK_FIRST">BOOK FIRST.</a></h2> +<h2><a id="BOOK_FIRST">BOOK FIRST.</a></h2> -<h4>ARGUMENT.</h4> +<div class="h4">ARGUMENT.</div> <blockquote style="text-indent:-2em"> @@ -851,7 +858,7 @@ THIS WORK.</p> <p>The glorious city of God is my theme in this work, which -you, my dearest son Marcellinus,<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> suggested, and which +you, my dearest son Marcellinus,<a id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> suggested, and which is due to you by my promise. I have undertaken its defence against those who prefer their own gods to the Founder of this city,—a city surpassingly glorious, whether we view it as it @@ -859,24 +866,24 @@ still lives by faith in this fleeting course of time, and sojourns as a stranger in the midst of the ungodly, or as it shall dwell in the fixed stability of its eternal seat, which it now with patience waits for, expecting until "righteousness shall return -unto judgment,"<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> and it obtain, by virtue of its excellence, +unto judgment,"<a id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> and it obtain, by virtue of its excellence, final victory and perfect peace. A great work this, and an arduous; but God is my helper. For I am aware what ability is requisite to persuade the proud how great is the virtue of humility, which raises us, not by a quite human arrogance, but by a divine grace, above all earthly dignities -that totter on this shifting scene. For the King and Founder<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> +that totter on this shifting scene. For the King and Founder<span class="pagenum"><a id="Page_2">[Pg 2]</a></span> of this city of which we speak, has in Scripture uttered to His people a dictum of the divine law in these words: "God -resisteth the proud, but giveth grace unto the humble."<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> But +resisteth the proud, but giveth grace unto the humble."<a id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> But this, which is God's prerogative, the inflated ambition of a proud spirit also affects, and dearly loves that this be numbered among its attributes, to</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Show pity to the humbled soul,<br /></span> -<span class="i1">And crush the sons of pride."<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a><br /></span> +<span class="i0">"Show pity to the humbled soul,<br ></span> +<span class="i1">And crush the sons of pride."<a id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a><br ></span> </div></div></div> <p>And therefore, as the plan of this work we have undertaken @@ -911,7 +918,7 @@ who everywhere else showed themselves pitiless came to these spots where that was forbidden which the licence of war permitted in every other place, their furious rage for slaughter was bridled, and their eagerness to take prisoners -was quenched. Thus escaped multitudes who now reproach<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> +was quenched. Thus escaped multitudes who now reproach<span class="pagenum"><a id="Page_3">[Pg 3]</a></span> the Christian religion, and impute to Christ the ills that have befallen their city; but the preservation of their own life—a boon which they owe to the respect entertained for Christ by @@ -953,34 +960,34 @@ the vanquished for the sake of their gods.</i></p> <p>There are histories of numberless wars, both before the building of Rome and since its rise and the extension of its dominion: let these be read, and let one instance be cited in -which, when a city had been taken by foreigners, the victors<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> +which, when a city had been taken by foreigners, the victors<span class="pagenum"><a id="Page_4">[Pg 4]</a></span> spared those who were found to have fled for sanctuary to the -temples of their gods;<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> or one instance in which a barbarian +temples of their gods;<a id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> or one instance in which a barbarian general gave orders that none should be put to the sword who had been found in this or that temple. Did not Æneas see</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i7">"Dying Priam at the shrine,<br /></span> -<span class="i0">Staining the hearth he made divine?"<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a><br /></span> +<span class="i7">"Dying Priam at the shrine,<br ></span> +<span class="i0">Staining the hearth he made divine?"<a id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a><br ></span> </div></div></div> <p>Did not Diomede and Ulysses</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Drag with red hands, the sentry slain,<br /></span> -<span class="i1">Her fateful image from your fane,<br /></span> -<span class="i1">Her chaste locks touch, and stain with gore<br /></span> -<span class="i1">The virgin coronal she wore?"<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a><br /></span> +<span class="i0">"Drag with red hands, the sentry slain,<br ></span> +<span class="i1">Her fateful image from your fane,<br ></span> +<span class="i1">Her chaste locks touch, and stain with gore<br ></span> +<span class="i1">The virgin coronal she wore?"<a id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a><br ></span> </div></div></div> <p>Neither is that true which follows, that</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Thenceforth the tide of fortune changed,<br /></span> -<span class="i1">And Greece grew weak."<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a><br /></span> +<span class="i0">"Thenceforth the tide of fortune changed,<br ></span> +<span class="i1">And Greece grew weak."<a id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a><br ></span> </div></div></div> <p>For after this they conquered and destroyed Troy with fire and @@ -1008,13 +1015,13 @@ at their own writers, they part with money to learn what they say; and, indeed, the very teachers of these authors are reckoned worthy of a salary from the public purse, and of other honours. There is Virgil, who is read by boys, in order -that this great poet, this most famous and approved of all<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span> +that this great poet, this most famous and approved of all<span class="pagenum"><a id="Page_5">[Pg 5]</a></span> poets, may impregnate their virgin minds, and may not readily be forgotten by them, according to that saying of Horace,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"The fresh cask long keeps its first tang."<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a><br /></span> +<span class="i0">"The fresh cask long keeps its first tang."<a id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a><br ></span> </div></div></div> <p>Well, in this Virgil, I say, Juno is introduced as hostile to @@ -1023,9 +1030,9 @@ against them in the words,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"A race I hate now ploughs the sea,<br /></span> -<span class="i1">Transporting Troy to Italy,<br /></span> -<span class="i1">And home-gods conquered. "<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a>...<br /></span> +<span class="i0">"A race I hate now ploughs the sea,<br ></span> +<span class="i1">Transporting Troy to Italy,<br ></span> +<span class="i1">And home-gods conquered. "<a id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a>...<br ></span> </div></div></div> <p>And ought prudent men to have entrusted the defence of @@ -1036,10 +1043,10 @@ who is so often designated "pious?" Does he not say,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Lo! Panthus, 'scaped from death by flight,<br /></span> -<span class="i1">Priest of Apollo on the height,<br /></span> -<span class="i1">His conquered gods with trembling hands<br /></span> -<span class="i1">He bears, and shelter swift demands?"<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a><br /></span> +<span class="i0">"Lo! Panthus, 'scaped from death by flight,<br ></span> +<span class="i1">Priest of Apollo on the height,<br ></span> +<span class="i1">His conquered gods with trembling hands<br ></span> +<span class="i1">He bears, and shelter swift demands?"<a id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a><br ></span> </div></div></div> <p>Is it not clear that the gods (whom he does not scruple to call @@ -1048,8 +1055,8 @@ them, when it is said to him,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"The gods of her domestic shrines<br /></span> -<span class="i1">Your country to your care consigns?"<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a><br /></span> +<span class="i0">"The gods of her domestic shrines<br ></span> +<span class="i1">Your country to your care consigns?"<a id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a><br ></span> </div></div></div> <p>If, then, Virgil says that the gods were such as these, and @@ -1059,13 +1066,13 @@ is it to suppose that Rome had been wisely entrusted to these guardians, and could not have been taken unless it had lost them! Indeed, to worship conquered gods as protectors and champions, what is this but to worship, not good divinities, -but evil omens?<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> Would it not be wiser to believe, not that +but evil omens?<a id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> Would it not be wiser to believe, not that Rome would never have fallen into so great a calamity had not they first perished, but rather that they would have perished long since had not Rome preserved them as long as she could? For who does not see, when he thinks of it, what a foolish assumption it is that they could not be vanquished -under vanquished defenders, and that they only perished<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> +under vanquished defenders, and that they only perished<span class="pagenum"><a id="Page_6">[Pg 6]</a></span> because they had lost their guardian gods, when, indeed, the only cause of their perishing was that they chose for their protectors gods condemned to perish? The poets, therefore, @@ -1102,19 +1109,19 @@ the Greeks worshipped the same gods. Not only so, but</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i9">"Phœnix and Ulysses fell<br /></span> -<span class="i0">In the void courts by Juno's cell<br /></span> -<span class="i2">Were set the spoil to keep;<br /></span> -<span class="i0">Snatched from the burning shrines away,<br /></span> -<span class="i0">There Ilium's mighty treasure lay,<br /></span> -<span class="i0">Rich altars, bowls of massy gold,<br /></span> -<span class="i0">And captive raiment, rudely rolled<br /></span> -<span class="i2">In one promiscuous heap;<br /></span> -<span class="i0">While boys and matrons, wild with fear,<br /></span> -<span class="i0">In long array were standing near."<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a><br /></span> +<span class="i9">"Phœnix and Ulysses fell<br ></span> +<span class="i0">In the void courts by Juno's cell<br ></span> +<span class="i2">Were set the spoil to keep;<br ></span> +<span class="i0">Snatched from the burning shrines away,<br ></span> +<span class="i0">There Ilium's mighty treasure lay,<br ></span> +<span class="i0">Rich altars, bowls of massy gold,<br ></span> +<span class="i0">And captive raiment, rudely rolled<br ></span> +<span class="i2">In one promiscuous heap;<br ></span> +<span class="i0">While boys and matrons, wild with fear,<br ></span> +<span class="i0">In long array were standing near."<a id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a><br ></span> </div></div></div> -<p>In other words, the place consecrated to so great a goddess<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> +<p>In other words, the place consecrated to so great a goddess<span class="pagenum"><a id="Page_7">[Pg 7]</a></span> was chosen, not that from it none might be led out a captive, but that in it all the captives might be immured. Compare now this "asylum"—the asylum not of an ordinary god, not @@ -1130,7 +1137,7 @@ was lost; here preserved. There bondage was strict; here strictly excluded. Into that temple men were driven to become the chattels of their enemies, now lording it over them; into these churches men were led by their relenting foes, that -they might be at liberty. In fine, the gentle<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> Greeks appropriated +they might be at liberty. In fine, the gentle<a id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> Greeks appropriated that temple of Juno to the purposes of their own avarice and pride; while these churches of Christ were chosen even by the savage barbarians as the fit scenes for humility @@ -1150,8 +1157,8 @@ sacking a city.</i></p> <p>Even Cæsar himself gives us positive testimony regarding this custom; for, in his deliverance in the senate about the conspirators, he says (as Sallust, a historian of distinguished -veracity, writes<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a>) "that virgins and boys are violated, children -torn from the embrace of their parents, matrons subjected to<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> +veracity, writes<a id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a>) "that virgins and boys are violated, children +torn from the embrace of their parents, matrons subjected to<span class="pagenum"><a id="Page_8">[Pg 8]</a></span> whatever should be the pleasure of the conquerors, temples and houses plundered, slaughter and burning rife; in fine, all things filled with arms, corpses, blood, and wailing." If he @@ -1173,7 +1180,7 @@ nowhere spared the conquered in the temples of their gods? Let us look at the practice of the Romans themselves: let us, I say, recall and review the Romans, whose chief praise it has been "to spare the vanquished and subdue the proud," and -that they preferred "rather to forgive than to revenge an injury;"<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> +that they preferred "rather to forgive than to revenge an injury;"<a id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> and among so many and great cities which they have stormed, taken, and overthrown for the extension of their dominion, let us be told what temples they were accustomed @@ -1192,7 +1199,7 @@ for the storming of the city, he issued an edict forbidding the violation of any free person. Yet the city was sacked according to the custom of war; nor do we anywhere read, that even by so chaste and gentle a commander orders were given that -no one should be injured who had fled to this or that temple.<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> +no one should be injured who had fled to this or that temple.<span class="pagenum"><a id="Page_9">[Pg 9]</a></span> And this certainly would by no means have been omitted, when neither his weeping nor his edict preservative of chastity could be passed in silence. Fabius, the conqueror of the city @@ -1235,10 +1242,10 @@ and gives no praise, is ungrateful; whoever hinders any one from praising it, is mad. Far be it from any prudent man to impute this clemency to the barbarians. Their fierce and bloody minds were awed, and bridled, and marvellously tempered -by Him who so long before said by His prophet, "I<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> +by Him who so long before said by His prophet, "I<span class="pagenum"><a id="Page_10">[Pg 10]</a></span> will visit their transgression with the rod, and their iniquities with stripes; nevertheless my loving-kindness will I not utterly -take from them."<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p> +take from them."<a id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p> <p class="center">8. <i>Of the advantages and disadvantages which often indiscriminately accrue to @@ -1248,13 +1255,13 @@ good and wicked men.</i></p> extended even to the ungodly and ungrateful? Why, but because it was the mercy of Him who daily "maketh His sun to rise on the evil and on the good, and sendeth rain on the just -and on the unjust."<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a> For though some of these men, taking +and on the unjust."<a id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a> For though some of these men, taking thought of this, repent of their wickedness and reform, some, as the apostle says, "despising the riches of His goodness and long-suffering, after their hardness and impenitent heart, treasure up unto themselves wrath against the day of wrath and revelation of the righteous judgment of God, who will render -to every man according to his deeds:"<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> nevertheless does the +to every man according to his deeds:"<a id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> nevertheless does the patience of God still invite the wicked to repentance, even as the scourge of God educates the good to patience. And so, too, does the mercy of God embrace the good that it may @@ -1274,7 +1281,7 @@ both by those events which we call adverse and those called prosperous. For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world's happiness, feels -himself punished by its unhappiness.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> Yet often, even in the<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> +himself punished by its unhappiness.<a id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> Yet often, even in the<span class="pagenum"><a id="Page_11">[Pg 11]</a></span> present distribution of temporal things, does God plainly evince His own interference. For if every sin were now visited with manifest punishment, nothing would seem to be reserved for @@ -1315,7 +1322,7 @@ must humbly consider those very sins which have provoked God to fill the world with such terrible disasters; for although they be far from the excesses of wicked, immoral, and ungodly men, yet they do not judge themselves so clean removed from all faults -as to be too good to suffer for these even temporal ills. For<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span> +as to be too good to suffer for these even temporal ills. For<span class="pagenum"><a id="Page_12">[Pg 12]</a></span> every man, however laudably he lives, yet yields in some points to the lust of the flesh. Though he do not fall into gross enormity of wickedness, and abandoned viciousness, and abominable @@ -1355,7 +1362,7 @@ not by covetousness, but by a charitable consideration. But what is blameworthy is, that they who themselves revolt from the conduct of the wicked, and live in quite another fashion, yet spare those faults in other men which they ought -to reprehend and wean them from; and spare them because<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> +to reprehend and wean them from; and spare them because<span class="pagenum"><a id="Page_13">[Pg 13]</a></span> they fear to give offence, lest they should injure their interests in those things which good men may innocently and legitimately use,—though they use them more greedily than becomes @@ -1395,7 +1402,7 @@ love.</p> why the good are chastised along with the wicked, when God is pleased to visit with temporal punishments the profligate manners of a community. They are punished together, not -because they have spent an equally corrupt life, but because<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> +because they have spent an equally corrupt life, but because<span class="pagenum"><a id="Page_14">[Pg 14]</a></span> the good as well as the wicked, though not equally with them, love this present life; while they ought to hold it cheap, that the wicked, being admonished and reformed by their example, @@ -1406,7 +1413,7 @@ as they live, it remains uncertain whether they may not come to a better mind. These selfish persons have more cause to fear than those to whom it was said through the prophet, "He is taken away in his iniquity, but his blood will I require at -the watchman's hand."<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> For watchmen or overseers of the +the watchman's hand."<a id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> For watchmen or overseers of the people are appointed in churches, that they may unsparingly rebuke sin. Nor is that man guiltless of the sin we speak of, who, though he be not a watchman, yet sees in the conduct of @@ -1418,7 +1425,7 @@ grasps. Then, lastly, there is another reason why the good are afflicted with temporal calamities—the reason which Job's case exemplifies: that the human spirit may be proved, and that it may be manifested with what fortitude of pious trust, -and with how unmercenary a love, it cleaves to God.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a></p> +and with how unmercenary a love, it cleaves to God.<a id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a></p> <p class="center">10. <i>That the saints lose nothing in losing temporal goods.</i></p> @@ -1428,12 +1435,12 @@ that he may answer the question whether any evil happens to the faithful and godly which cannot be turned to profit. Or shall we say that the question is needless, and that the apostle is vapouring when he says, "We know that all things work -together for good to them that love God?"<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a></p> +together for good to them that love God?"<a id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a></p> <p>They lost all they had. Their faith? Their godliness? The possessions of the hidden man of the heart, which in the -sight of God are of great price?<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> Did they lose these? For -these are the wealth of Christians, to whom the wealthy apostle<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> +sight of God are of great price?<a id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> Did they lose these? For +these are the wealth of Christians, to whom the wealthy apostle<span class="pagenum"><a id="Page_15">[Pg 15]</a></span> said, "Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content. @@ -1442,7 +1449,7 @@ snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which, while some coveted after, they have erred from the faith, and pierced themselves through with -many sorrows."<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p> +many sorrows."<a id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p> <p>They, then, who lost their worldly all in the sack of Rome, if they owned their possessions as they had been taught by @@ -1452,7 +1459,7 @@ say in the words of Job, heavily tried, but not overcome: "Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away; as it pleased the Lord, so has it come to pass: blessed be the -name of the Lord."<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> Like a good servant, Job counted the +name of the Lord."<a id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> Like a good servant, Job counted the will of his Lord his great possession, by obedience to which his soul was enriched; nor did it grieve him to lose, while yet living, those goods which he must shortly leave at his @@ -1472,9 +1479,9 @@ says, "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, -willing to communicate; laying up in store for themselves<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> +willing to communicate; laying up in store for themselves<span class="pagenum"><a id="Page_16">[Pg 16]</a></span> a good foundation against the time to come, that they -may lay hold on eternal life."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a> They who were making such +may lay hold on eternal life."<a id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a> They who were making such a use of their property have been consoled for light losses by great gains, and have had more pleasure in those possessions which they have securely laid past, by freely giving them @@ -1487,7 +1494,7 @@ corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be -also."<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> And they who have listened to this injunction have +also."<a id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> And they who have listened to this injunction have proved in the time of tribulation how well they were advised in not despising this most trustworthy teacher, and most faithful and mighty guardian of their treasure. For if many @@ -1495,7 +1502,7 @@ were glad that their treasure was stored in places which the enemy chanced not to light upon, how much better founded was the joy of those who, by the counsel of their God, had fled with their treasure to a citadel which no enemy can possibly -reach! Thus our Paulinus, bishop of Nola,<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> who voluntarily +reach! Thus our Paulinus, bishop of Nola,<a id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> who voluntarily abandoned vast wealth and became quite poor, though abundantly rich in holiness, when the barbarians sacked Nola, and took him prisoner, used silently to pray, as he afterwards @@ -1506,7 +1513,7 @@ by Him who had also foretold that these calamities would happen in the world. Consequently those persons who obeyed their Lord when He warned them where and how to lay up treasure, did not lose even their earthly possessions in the -invasion of the barbarians; while those who are now repenting<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> +invasion of the barbarians; while those who are now repenting<span class="pagenum"><a id="Page_17">[Pg 17]</a></span> that they did not obey Him have learnt the right use of earthly goods, if not by the wisdom which would have prevented their loss, at least by the experience which follows it.</p> @@ -1547,7 +1554,7 @@ without receiving a heavenly reward.</p> <p>Again, they say that the long famine laid many a Christian low. But this, too, the faithful turned to good uses by a pious -endurance of it. For those whom famine killed outright it<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> +endurance of it. For those whom famine killed outright it<span class="pagenum"><a id="Page_18">[Pg 18]</a></span> rescued from the ills of this life, as a kindly disease would have done; and those who were only hunger-bitten were taught to live more sparingly, and inured to longer fasts.</p> @@ -1563,7 +1570,7 @@ that no one has ever died who was not destined to die some time. Now the end of life puts the longest life on a par with the shortest. For of two things which have alike ceased to be, the one is not better, the other worse—the one greater, the -other less.<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> And of what consequence is it what kind of +other less.<a id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> And of what consequence is it what kind of death puts an end to life, since he who has died once is not forced to go through the same ordeal a second time? And as in the daily casualties of life every man is, as it were, threatened @@ -1584,10 +1591,10 @@ the death of the godly pauper whose sores the dogs licked was far better than of the wicked rich man who lay in purple and fine linen, what harm could these terrific deaths do to the dead who had lived well?</p> -<p><span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span></p> +<p><span class="pagenum"><a id="Page_19">[Pg 19]</a></span></p> <p class="center">12. <i>Of the burial of the dead: that the denial of it to Christians does them no -injury.</i><a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a></p> +injury.</i><a id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a></p> <p>Further still, we are reminded that in such a carnage as then occurred, the bodies could not even be buried. But @@ -1597,7 +1604,7 @@ given that not a hair of their head shall perish, and that, therefore, though they even be devoured by beasts, their blessed resurrection will not hereby be hindered. The Truth would nowise have said, "Fear not them which kill the body, -but are not able to kill the soul,"<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> if anything whatever that +but are not able to kill the soul,"<a id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> if anything whatever that an enemy could do to the body of the slain could be detrimental to the future life. Or will some one perhaps take so absurd a position as to contend that those who kill the body @@ -1605,7 +1612,7 @@ are not to be feared before death, and lest they kill the body, but after death, lest they deprive it of burial? If this be so, then that is false which Christ says, "Be not afraid of them that kill the body, and after that have no more that they can -do;"<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> for it seems they can do great injury to the dead body. +do;"<a id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> for it seems they can do great injury to the dead body. Far be it from us to suppose that the Truth can be thus false. They who kill the body are said "to do something," because the death-blow is felt, the body still having sensation; but @@ -1618,11 +1625,11 @@ raise again what He created. It is said, indeed, in the Psalm: "The dead bodies of Thy servants have they given to be meat unto the fowls of the heaven, the flesh of Thy saints unto the beasts of the earth. Their blood have they shed like water -round about Jerusalem; and there was none to bury them."<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a> +round about Jerusalem; and there was none to bury them."<a id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a> But this was said rather to exhibit the cruelty of those who did these things, than the misery of those who suffered them. To the eyes of men this appears a harsh and doleful lot, yet -"precious in the sight of the Lord is the death of His saints."<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span><a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> +"precious in the sight of the Lord is the death of His saints."<span class="pagenum"><a id="Page_20">[Pg 20]</a></span><a id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a> Wherefore all these last offices and ceremonies that concern the dead, the careful funeral arrangements, and the equipment of the tomb, and the pomp of obsequies, are rather the solace @@ -1636,13 +1643,13 @@ who did not carry him out to a marble tomb, but bore him aloft to Abraham's bosom.</p> <p>The men against whom I have undertaken to defend the -city of God laugh at all this. But even their own philosophers<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> +city of God laugh at all this. But even their own philosophers<a id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> have despised a careful burial; and often whole armies have fought and fallen for their earthly country without caring to inquire whether they would be left exposed on the field of battle, or become the food of wild beasts. Of this noble disregard of sepulture poetry has well said: "He who -has no tomb has the sky for his vault."<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> How much less +has no tomb has the sky for his vault."<a id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> How much less ought they to insult over the unburied bodies of Christians, to whom it has been promised that the flesh itself shall be restored, and the body formed anew, all the members of it @@ -1659,24 +1666,24 @@ of the righteous and faithful, which have been used by the Holy Ghost as His organs and instruments for all good works. For if the dress of a father, or his ring, or anything he wore, be precious to his children, in proportion to the love they -bore him, with how much more reason ought we to care for<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> +bore him, with how much more reason ought we to care for<span class="pagenum"><a id="Page_21">[Pg 21]</a></span> the bodies of those we love, which they wore far more closely and intimately than any clothing! For the body is not an extraneous ornament or aid, but a part of man's very nature. And therefore to the righteous of ancient times the last offices were piously rendered, and sepulchres provided for them, and -obsequies celebrated;<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a> and they themselves, while yet alive, +obsequies celebrated;<a id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a> and they themselves, while yet alive, gave commandment to their sons about the burial, and, on occasion, even about the removal of their bodies to some -favourite place.<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> And Tobit, according to the angel's testimony, +favourite place.<a id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a> And Tobit, according to the angel's testimony, is commended, and is said to have pleased God by -burying the dead.<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> Our Lord Himself, too, though He was +burying the dead.<a id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> Our Lord Himself, too, though He was to rise again the third day, applauds, and commends to our applause, the good work of the religious woman who poured -precious ointment over His limbs, and did it against His burial.<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a> +precious ointment over His limbs, and did it against His burial.<a id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a> And the Gospel speaks with commendation of those who were careful to take down His body from the cross, and wrap it -lovingly in costly cerements, and see to its burial.<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> These +lovingly in costly cerements, and see to its burial.<a id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> These instances certainly do not prove that corpses have any feeling; but they show that God's providence extends even to the bodies of the dead, and that such pious offices are pleasing to @@ -1696,7 +1703,7 @@ souls, but rather renders it more fruitful, how much less can the absence of the funeral, and of the other customary attentions paid to the dead, render those wretched who are already reposing in the hidden abodes of the blessed! Consequently, -though in the sack of Rome and of other towns the dead<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> +though in the sack of Rome and of other towns the dead<span class="pagenum"><a id="Page_22">[Pg 22]</a></span> bodies of the Christians were deprived of these last offices, this is neither the fault of the living, for they could not render them; nor an infliction to the dead, for they cannot feel the @@ -1710,15 +1717,15 @@ therein.</i></p> This indeed were a most pitiable fate, if they could be led away to any place where they could not find their God. But for this calamity also sacred Scripture affords great consolation. -The three youths<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a> were captives; Daniel was a +The three youths<a id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a> were captives; Daniel was a captive; so were other prophets: and God, the comforter, did not fail them. And in like manner He has not failed His own people in the power of a nation which, though barbarous, -is yet human,—He who did not abandon the prophet<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> in the +is yet human,—He who did not abandon the prophet<a id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> in the belly of a monster. These things, indeed, are turned to ridicule rather than credited by those with whom we are debating; though they believe what they read in their own books, -that Arion of Methymna, the famous lyrist,<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> when he was +that Arion of Methymna, the famous lyrist,<a id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a> when he was thrown overboard, was received on a dolphin's back and carried to land. But that story of ours about the prophet Jonah is far more incredible,—more incredible because more marvellous, @@ -1740,7 +1747,7 @@ the Romans than to keep them, sent Regulus as a special envoy with their own ambassadors to negotiate this exchange, but bound him first with an oath, that if he failed to accomplish their wish, he would return to Carthage. He went, -and persuaded the senate to the opposite course, because he<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> +and persuaded the senate to the opposite course, because he<span class="pagenum"><a id="Page_23">[Pg 23]</a></span> believed it was not for the advantage of the Roman republic to make an exchange of prisoners. After he had thus exerted his influence, the Romans did not compel him to return to the @@ -1750,7 +1757,7 @@ and horrible tortures. They shut him up in a narrow box, in which he was compelled to stand, and in which finely sharpened nails were fixed all round about him, so that he could not lean upon any part of it without intense pain; and -so they killed him by depriving him of sleep.<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> With justice, +so they killed him by depriving him of sleep.<a id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> With justice, indeed, do they applaud the virtue which rose superior to so frightful a fate. However, the gods he swore by were those who are now supposed to avenge the prohibition of their worship, @@ -1776,7 +1783,7 @@ was tortured and put to death by a new, and hitherto unheard of, and all too horrible kind of punishment. And on the supposition that the worshippers of the gods are rewarded by felicity in the life to come, why, then, do they calumniate -the influence of Christianity? why do they assert that this<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> +the influence of Christianity? why do they assert that this<span class="pagenum"><a id="Page_24">[Pg 24]</a></span> disaster has overtaken the city because it has ceased to worship its gods, since, worship them as assiduously as it may, it may yet be as unfortunate as Regulus was? Or will some @@ -1790,7 +1797,7 @@ of individuals.</p> <p>But if they say that M. Regulus, even while a prisoner and enduring these bodily torments, might yet enjoy the -blessedness of a virtuous soul,<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> then let them recognise that +blessedness of a virtuous soul,<a id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> then let them recognise that true virtue by which a city also may be blessed. For the blessedness of a community and of an individual flow from the same source; for a community is nothing else than a @@ -1815,7 +1822,7 @@ reproach to their gods that a most punctilious worshipper of theirs should, for the sake of keeping his oath to them, be deprived of his native land without hope of finding another, and fall into the hands of his enemies, and be put to death -by a long-drawn and exquisite torture, much less ought the<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> +by a long-drawn and exquisite torture, much less ought the<span class="pagenum"><a id="Page_25">[Pg 25]</a></span> Christian name to be charged with the captivity of those who believe in its power, since they, in confident expectation of a heavenly country, know that they are pilgrims even in their @@ -1861,7 +1868,7 @@ would refuse to forgive them? And as for those who would not put an end to their lives, lest they might seem to escape the crime of another by a sin of their own, he who lays this to their charge as a great wickedness is himself not guiltless -of the fault of folly. For if it is not lawful to take the law<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> +of the fault of folly. For if it is not lawful to take the law<span class="pagenum"><a id="Page_26">[Pg 26]</a></span> into our own hands, and slay even a guilty person, whose death no public sentence has warranted, then certainly he who kills himself is a homicide, and so much the guiltier of @@ -1903,7 +1910,7 @@ among those good things by which the life is made good, but among the good things of the body, in the same category as strength, beauty, sound and unbroken health, and, in short, all such good things as may be diminished without at all diminishing -the goodness and rectitude of our life. But if purity<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> +the goodness and rectitude of our life. But if purity<span class="pagenum"><a id="Page_27">[Pg 27]</a></span> be nothing better than these, why should the body be perilled that it may be preserved? If, on the other hand, it belongs to the soul, then not even when the body is violated is it @@ -1945,7 +1952,7 @@ suicide in order to avoid such violation, for in that case she commits certain homicide to prevent a crime which is uncertain as yet, and not her own.</p> -<p><span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span></p> +<p><span class="pagenum"><a id="Page_28">[Pg 28]</a></span></p> <p class="center">19. <i>Of Lucretia, who put an end to her life because of the outrage done her.</i></p> @@ -1988,7 +1995,7 @@ innocent, had been killed, would you not visit the murderer with punishment proportionably severe? This crime was committed by Lucretia; that Lucretia so celebrated and lauded slew the innocent, chaste, outraged Lucretia. Pronounce -sentence. But if you cannot, because there does not<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> +sentence. But if you cannot, because there does not<span class="pagenum"><a id="Page_29">[Pg 29]</a></span> compear any one whom you can punish, why do you extol with such unmeasured laudation her who slew an innocent and chaste woman? Assuredly you will find it impossible @@ -1998,18 +2005,18 @@ among those</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Who guiltless sent themselves to doom,<br /></span> -<span class="i1">And all for loathing of the day,<br /></span> -<span class="i1">In madness threw their lives away."<br /></span> +<span class="i0">"Who guiltless sent themselves to doom,<br ></span> +<span class="i1">And all for loathing of the day,<br ></span> +<span class="i1">In madness threw their lives away."<br ></span> </div></div></div> <p>And if she with the others wishes to return,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Fate bars the way: around their keep<br /></span> -<span class="i1">The slow unlovely waters creep,<br /></span> -<span class="i3">And bind with ninefold chain."<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a><br /></span> +<span class="i0">"Fate bars the way: around their keep<br ></span> +<span class="i1">The slow unlovely waters creep,<br ></span> +<span class="i3">And bind with ninefold chain."<a id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a><br ></span> </div></div></div> <p>Or perhaps she is not there, because she slew herself conscious @@ -2037,7 +2044,7 @@ chaste, why slay her?</p> <p>Nevertheless, for our purpose of refuting those who are unable to comprehend what true sanctity is, and who therefore insult over our outraged Christian women, it is enough that in -the instance of this noble Roman matron it was said in her<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> +the instance of this noble Roman matron it was said in her<span class="pagenum"><a id="Page_30">[Pg 30]</a></span> praise, "There were two, but the adultery was the crime of only one." For Lucretia was confidently believed to be superior to the contamination of any consenting thought to @@ -2079,7 +2086,7 @@ or permission to take away our own life, whether for the sake of entering on the enjoyment of immortality, or of shunning, or ridding ourselves of anything whatever. Nay, the law, rightly interpreted, even prohibits suicide, where it says, -"Thou shalt not kill." This is proved specially by the<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> +"Thou shalt not kill." This is proved specially by the<span class="pagenum"><a id="Page_31">[Pg 31]</a></span> omission of the words "thy neighbour," which are inserted when false witness is forbidden: "Thou shalt not bear false witness against thy neighbour." Nor yet should any one on @@ -2118,7 +2125,7 @@ us by their want of reason, and are therefore by the just appointment of the Creator subjected to us to kill or keep alive for our own uses; if so, then it remains that we understand that commandment simply of man. The commandment -is, "Thou shalt not kill man;" therefore neither another nor<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> +is, "Thou shalt not kill man;" therefore neither another nor<span class="pagenum"><a id="Page_32">[Pg 32]</a></span> yourself, for he who kills himself still kills nothing else than man.</p> @@ -2163,7 +2170,7 @@ guilt of murder.</p> perhaps to be admired for their greatness of soul, though they cannot be applauded for the soundness of their judgment. However, if you look at the matter more closely, you will -scarcely call it greatness of soul, which prompts a man to kill<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> +scarcely call it greatness of soul, which prompts a man to kill<span class="pagenum"><a id="Page_33">[Pg 33]</a></span> himself rather than bear up against some hardships of fortune, or sins in which he is not implicated. Is it not rather proof of a feeble mind, to be unable to bear either the pains of @@ -2203,7 +2210,7 @@ them to flee from city to city if they were persecuted, might very well have taken that occasion to advise them to lay violent hands on themselves, and so escape their persecutors. But seeing He did not do this, nor proposed this mode of -departing this life, though He were addressing His own<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> +departing this life, though He were addressing His own<span class="pagenum"><a id="Page_34">[Pg 34]</a></span> friends for whom He had promised to prepare everlasting mansions, it is obvious that such examples as are produced from the "nations that forget God," give no warrant of imitation @@ -2242,10 +2249,10 @@ father's sword would have delivered his son from this disgrace. The truth is, that his son, whom he both hoped and desired would be spared by Cæsar, was not more loved by him than Cæsar was envied the glory of pardoning him (as indeed -Cæsar himself is reported to have said<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a>); or if envy is too +Cæsar himself is reported to have said<a id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a>); or if envy is too strong a word, let us say he was <i>ashamed</i> that this glory should be his.</p> -<p><span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span></p> +<p><span class="pagenum"><a id="Page_35">[Pg 35]</a></span></p> <p class="center">24. <i>That in that virtue in which Regulus excels Cato, Christians are pre-eminently distinguished.</i></p> @@ -2286,7 +2293,7 @@ adversity, for he returned intrepidly to the most miserable end. But if the bravest and most renowned heroes, who had but an earthly country to defend, and who, though they had but false gods, yet rendered them a true worship, and carefully -kept their oath to them; if these men, who by the custom<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> +kept their oath to them; if these men, who by the custom<span class="pagenum"><a id="Page_36">[Pg 36]</a></span> and right of war put conquered enemies to the sword, yet shrank from putting an end to their own lives even when conquered by their enemies; if, though they had no fear at @@ -2328,7 +2335,7 @@ uncertain adultery preferable to a present and certain murder? Is it not better to commit a wickedness which penitence may heal, than a crime which leaves no place for healing contrition? I say this for the sake of those men or women who -fear they may be enticed into consenting to their violator's<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> +fear they may be enticed into consenting to their violator's<span class="pagenum"><a id="Page_37">[Pg 37]</a></span> lust, and think they should lay violent hands on themselves, and so prevent, not another's sin, but their own. But far be it from the mind of a Christian confiding in God, and resting @@ -2370,14 +2377,14 @@ incurred the crime of shedding human blood. And thus he is punished for doing without orders the very thing he is punished for neglecting to do when he has been ordered. If the commands of a general make so great a difference, shall -the commands of God make none? He, then, who knows it<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> +the commands of God make none? He, then, who knows it<span class="pagenum"><a id="Page_38">[Pg 38]</a></span> is unlawful to kill himself, may nevertheless do so if he is ordered by Him whose commands we may not neglect. Only let him be very sure that the divine command has been signified. As for us, we can become privy to the secrets of conscience only in so far as these are disclosed to us, and so far only do we judge: "No one knoweth the things of a -man, save the spirit of man which is in him."<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a> But this we +man, save the spirit of man which is in him."<a id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a> But this we affirm, this we maintain, this we every way pronounce to be right, that no man ought to inflict on himself voluntary death, for this is to escape the ills of time by plunging into those of @@ -2407,10 +2414,10 @@ hold his hand from taking his own life? Why does any person who is freed from the hazards of this life again expose himself to them, when he has power so easily to rid himself of them all, and when it is written, "He who loveth danger -shall fall into it?"<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a> Why does he love, or at least face, so +shall fall into it?"<a id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a> Why does he love, or at least face, so many serious dangers, by remaining in this life from which he may legitimately depart? But is any one so blinded and -twisted in his moral nature, and so far astray from the truth,<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> +twisted in his moral nature, and so far astray from the truth,<span class="pagenum"><a id="Page_39">[Pg 39]</a></span> as to think that, though a man ought to make away with himself for fear of being led into sin by the oppression of one man, his master, he ought yet to live, and so expose himself @@ -2451,7 +2458,7 @@ consent to the sins of those who were permitted to commit sinful outrage upon you. And if you should ask why this permission was granted, indeed it is a deep providence of the Creator and Governor of the world; and "unsearchable are His -judgments, and His ways past finding out."<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> Nevertheless,<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> +judgments, and His ways past finding out."<a id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> Nevertheless,<span class="pagenum"><a id="Page_40">[Pg 40]</a></span> faithfully interrogate your own souls, whether ye have not been unduly puffed up by your integrity, and continence, and chastity; and whether ye have not been so desirous of the @@ -2490,7 +2497,7 @@ women, who are unconscious of any undue pride on account of their virtuous chastity, whereby they sinlessly suffered the violence of their captors, had yet some lurking infirmity which might have betrayed them into a proud and contemptuous -bearing, had they not been subjected to the humiliation that<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> +bearing, had they not been subjected to the humiliation that<span class="pagenum"><a id="Page_41">[Pg 41]</a></span> befell them in the taking of the city. As, therefore, some men were removed by death, that no wickedness might change their disposition, so these women were outraged lest prosperity @@ -2533,8 +2540,8 @@ for life eternal; nor will they lament their experience of it, for the good things of earth they use as pilgrims who are not detained by them, and its ills either prove or improve them. As for those who insult over them in their trials, and when -ills befall them say, "Where is thy God?"<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> we may ask them -where their gods are when they suffer the very calamities for<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> +ills befall them say, "Where is thy God?"<a id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> we may ask them +where their gods are when they suffer the very calamities for<span class="pagenum"><a id="Page_42">[Pg 42]</a></span> the sake of avoiding which they worship their gods, or maintain they ought to be worshipped; for the family of Christ is furnished with its reply: our God is everywhere present, @@ -2547,7 +2554,7 @@ an everlasting reward. But who are you, that we should deign to speak with you even about your own gods, much less about our God, who is "to be feared above all gods? For all the gods of the nations are idols; but the Lord made the -heavens."<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a></p> +heavens."<a id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a></p> <p class="center">30. <i>That those who complain of Christianity really desire to live without @@ -2575,7 +2582,7 @@ man in the judgment of the whole senate, feared when he refused to agree to the destruction of Carthage, Rome's rival; and opposed Cato, who advised its destruction. He feared security, that enemy of weak minds, and he perceived that a -wholesome fear would be a fit guardian for the citizens. And<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> +wholesome fear would be a fit guardian for the citizens. And<span class="pagenum"><a id="Page_43">[Pg 43]</a></span> he was not mistaken: the event proved how wisely he had spoken. For when Carthage was destroyed, and the Roman republic delivered from its great cause of anxiety, a crowd @@ -2616,14 +2623,14 @@ patriotism, that same chief pontiff of yours—I still refer to him who was adjudged Rome's best man without one dissentient voice—threw cold water on the proposal of the senate to build a circle of seats round the theatre, and in a very -weighty speech warned them against allowing the luxurious<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> +weighty speech warned them against allowing the luxurious<span class="pagenum"><a id="Page_44">[Pg 44]</a></span> manners of Greece to sap the Roman manliness, and persuaded them not to yield to the enervating and emasculating influence of foreign licentiousness. So authoritative and forcible were his words, that the senate was moved to prohibit the use even of those benches which hitherto had been customarily brought to the theatre for the temporary use of -the citizens.<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a> How eagerly would such a man as this have +the citizens.<a id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a> How eagerly would such a man as this have banished from Rome the scenic exhibitions themselves, had he dared to oppose the authority of those whom he supposed to be gods! For he did not know that they were malicious @@ -2656,7 +2663,7 @@ the body, choose whom you will worship. Besides, though the pestilence was stayed, this was not because the voluptuous madness of stage-plays had taken possession of a warlike people hitherto accustomed only to the games of the circus; -but these astute and wicked spirits, foreseeing that in due<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> +but these astute and wicked spirits, foreseeing that in due<span class="pagenum"><a id="Page_45">[Pg 45]</a></span> course the pestilence would shortly cease, took occasion to infect, not the bodies, but the morals of their worshippers, with a far more serious disease. And in this pestilence these gods @@ -2699,7 +2706,7 @@ when crushed by the enemy is your luxury repressed. You have missed the profit of your calamity; you have been made most wretched, and have remained most profligate.</p> -<p><span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span></p> +<p><span class="pagenum"><a id="Page_46">[Pg 46]</a></span></p> <p class="center">34. <i>Of God's clemency in moderating the ruin of the city.</i></p> @@ -2745,7 +2752,7 @@ declared enemies there are now some, unknown to themselves, who are destined to become our friends. In truth, these two cities are entangled together in this world, and intermixed until the last judgment effect their separation. I now proceed -to speak, as God shall help me, of the rise, progress, and end<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> +to speak, as God shall help me, of the rise, progress, and end<span class="pagenum"><a id="Page_47">[Pg 47]</a></span> of these two cities; and what I write, I write for the glory of the city of God, that, being placed in comparison with the other, it may shine with a brighter lustre.</p> @@ -2785,16 +2792,16 @@ alone the promise of true and everlasting felicity is attached. Here, then, let us conclude, that we may enter on these subjects in a fresh book.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span></p> +<p><span class="pagenum"><a id="Page_48">[Pg 48]</a></span></p> -<h2><a name="BOOK_SECOND" id="BOOK_SECOND">BOOK SECOND.</a></h2> +<h2><a id="BOOK_SECOND">BOOK SECOND.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -2831,9 +2838,9 @@ against them. And yet to what end shall we ever bring our discussions, or what bounds can be set to our discourse, if we proceed on the principle that we must always reply to those who reply to us? For those who are either unable to understand -our arguments, or are so hardened by the habit of contradiction,<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> +our arguments, or are so hardened by the habit of contradiction,<span class="pagenum"><a id="Page_49">[Pg 49]</a></span> that though they understand they cannot yield to -them, reply to us, and, as it is written, "speak hard things,"<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a> +them, reply to us, and, as it is written, "speak hard things,"<a id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a> and are incorrigibly vain. Now, if we were to propose to confute their objections as often as they with brazen face chose to disregard our arguments, and as often as they could by any @@ -2846,7 +2853,7 @@ put, if at least you intend always to require a reply to every exception which you hear taken to what you read in it; for so you would become like those silly women of whom the apostle says that they are "always learning, and never able -to come to the knowledge of the truth."<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a></p> +to come to the knowledge of the truth."<a id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a></p> <p class="center">2. <i>Recapitulation of the contents of the first book.</i></p> @@ -2872,7 +2879,7 @@ were inflicted on the godly as well as on the ungodly. And in giving a suitably full answer to this large question, I occupied some considerable space, partly that I might relieve the anxieties which disturb many when they observe that the -blessings of God, and the common and daily human casualties,<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> +blessings of God, and the common and daily human casualties,<span class="pagenum"><a id="Page_50">[Pg 50]</a></span> fall to the lot of bad men and good without distinction; but mainly that I might minister some consolation to those holy and chaste women who were outraged by the enemy, in such @@ -2913,7 +2920,7 @@ the gods.</i></p></blockquote> <p>But remember that, in recounting these things, I have still to address myself to ignorant men; so ignorant, indeed, as to give birth to the common saying, "Drought and Christianity -go hand in hand."<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a> There are indeed some among them who<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> +go hand in hand."<a id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a> There are indeed some among them who<span class="pagenum"><a id="Page_51">[Pg 51]</a></span> are thoroughly well educated men, and have a taste for history, in which the things I speak of are open to their observation; but in order to irritate the uneducated masses against us, they @@ -2922,7 +2929,7 @@ the vulgar believe that those disasters, which in certain places and at certain times uniformly befall mankind, are the result of Christianity, which is being everywhere diffused, and is possessed of a renown and brilliancy which quite eclipse -their own gods.<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> Let them then, along with us, call to mind +their own gods.<a id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> Let them then, along with us, call to mind with what various and repeated disasters the prosperity of Rome was blighted, before ever Christ had come in the flesh, and before His name had been blazoned among the nations @@ -2953,7 +2960,7 @@ to the worship of the gods, the gods on their part should have to the conduct of men. But, it is replied, it is by his own will a man goes astray. Who denies it? But none the less was it incumbent on these gods, who were men's guardians, -to publish in plain terms the laws of a good life, and not to<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> +to publish in plain terms the laws of a good life, and not to<span class="pagenum"><a id="Page_52">[Pg 52]</a></span> conceal them from their worshippers. It was their part to send prophets to reach and convict such as broke these laws, and publicly to proclaim the punishments which await evildoers, @@ -2964,7 +2971,7 @@ man, used sometimes to go to the sacrilegious entertainments and spectacles; I saw the priests raving in religious excitement, and heard the choristers; I took pleasure in the shameful games which were celebrated in honour of gods and goddesses, -of the virgin Cœlestis,<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> and Berecynthia,<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a> the mother of all the +of the virgin Cœlestis,<a id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> and Berecynthia,<a id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a> the mother of all the gods. And on the holy day consecrated to her purification, there were sung before her couch productions so obscene and filthy for the ear—I do not say of the mother of the gods, but @@ -2981,8 +2988,8 @@ gathered from all quarters by curiosity, offended modesty must, I should suppose, have scattered in the confusion of shame. If these are sacred rites, what is sacrilege? If this is purification, what is pollution? This festivity was called -the Tables,<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> as if a banquet were being given at which unclean -devils might find suitable refreshment. For it is not difficult<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> +the Tables,<a id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> as if a banquet were being given at which unclean +devils might find suitable refreshment. For it is not difficult<span class="pagenum"><a id="Page_53">[Pg 53]</a></span> to see what kind of spirits they must be who are delighted with such obscenities, unless, indeed, a man be blinded by these evil spirits passing themselves off under the name of @@ -3005,7 +3012,7 @@ adjudged to her; as the Greeks and Romans and other nations have decreed divine honours to men who had been of material service to them, and have believed that their mortal benefactors were thus made immortal, and enrolled among the -gods.<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> Surely he would desire that his mother should enjoy +gods.<a id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> Surely he would desire that his mother should enjoy such felicity were it possible. But if we proceeded to ask him whether, among the honours paid to her, he would wish such shameful rites as these to be celebrated, would he not at @@ -3022,14 +3029,14 @@ her promotion to divinity, that she would suffer herself to be invoked and celebrated in terms so gross and immodest, that if she had heard the like while alive upon earth, and had listened without stopping her ears and hurrying from the -spot, her relatives, her husband, and her children would have<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> +spot, her relatives, her husband, and her children would have<span class="pagenum"><a id="Page_54">[Pg 54]</a></span> blushed for her? Therefore, the mother of the gods being such a character as the most profligate man would be ashamed to have for his mother, and meaning to enthral the minds of the Romans, demanded for her service their best citizen, not to ripen him still more in virtue by her helpful counsel, but to entangle him by her deceit, like her of whom it is written, -"The adulteress will hunt for the precious soul."<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> Her intent +"The adulteress will hunt for the precious soul."<a id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a> Her intent was to puff up this high-souled man by an apparently divine testimony to his excellence, in order that he might rely upon his own eminence in virtue, and make no further efforts after @@ -3058,7 +3065,7 @@ were whispered in the ear of the <i>élite</i>; but this is an idle boast. Let them show or name to us the places which were at any time consecrated to assemblages in which, instead of the obscene songs and licentious acting of players, instead of -the celebration of those most filthy and shameless Fugalia<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span><a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> +the celebration of those most filthy and shameless Fugalia<span class="pagenum"><a id="Page_55">[Pg 55]</a></span><a id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> (well called Fugalia, since they banish modesty and right feeling), the people were commanded in the name of the gods to restrain avarice, bridle impurity, and conquer ambition; @@ -3071,7 +3078,7 @@ without making shipwreck; what limit we should put to our wealth, what we may lawfully desire, and what uses filthy lucre serves; how much we should bestow upon our country and our family; learn, in short, what God meant thee to be, -and what place He has ordered you to fill."<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> Let them name +and what place He has ordered you to fill."<a id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> Let them name to us the places where such instructions were wont to be communicated from the gods, and where the people who worshipped them were accustomed to resort to hear them, as we @@ -3101,15 +3108,15 @@ made great discoveries; but when left to themselves they were betrayed by human infirmity, and fell into mistakes. And this was ordered by divine providence, that their pride might be restrained, and that by their example it might be pointed -out that it is humility which has access to the highest regions.<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> +out that it is humility which has access to the highest regions.<span class="pagenum"><a id="Page_56">[Pg 56]</a></span> But of this we shall have more to say, if the Lord God of -truth permit, in its own place.<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> However, if the philosophers +truth permit, in its own place.<a id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> However, if the philosophers have made any discoveries which are sufficient to guide men to virtue and blessedness, would it not have been greater justice to vote divine honours to them? Were it not more accordant with every virtuous sentiment to read Plato's writings in a "Temple of Plato," than to be present in the temples -of devils to witness the priests of Cybele<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a> mutilating themselves, +of devils to witness the priests of Cybele<a id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a> mutilating themselves, the effeminate being consecrated, the raving fanatics cutting themselves, and whatever other cruel or shameful, or shamefully cruel or cruelly shameful, ceremony is enjoined by @@ -3119,7 +3126,7 @@ they heard public recitals of the laws of the gods, instead of the vain laudation of the customs and laws of their ancestors? Certainly all the worshippers of the Roman gods, when once they are possessed by what Persius calls "the burning poison -of lust,"<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> prefer to witness the deeds of Jupiter rather than to +of lust,"<a id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a> prefer to witness the deeds of Jupiter rather than to hear what Plato taught or Cato censured. Hence the young profligate in Terence, when he sees on the wall a fresco representing the fabled descent of Jupiter into the lap of Danaë @@ -3128,9 +3135,9 @@ precedent for his own licentiousness, and boasts that he is an imitator of God. "And what God?" he says. "He who with His thunder shakes the loftiest temples. And was I, a poor creature compared to Him, to make bones of it? No; -I did it, and with all my heart."<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a></p> +I did it, and with all my heart."<a id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a></p> -<p><span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span></p> +<p><span class="pagenum"><a id="Page_57">[Pg 57]</a></span></p> <p class="center">8. <i>That the theatrical exhibitions publishing the shameful actions of the gods, propitiated rather than offended them.</i></p> @@ -3161,7 +3168,7 @@ the stage, and which, though they often handle impure subjects, yet do so without the filthiness of language which characterizes many other performances; and it is these dramas which boys are obliged by their seniors to read and learn as a part -of what is called a liberal and gentlemanly education.<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a></p> +of what is called a liberal and gentlemanly education.<a id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a></p> <p class="center">9. <i>That the poetical licence which the Greeks, in obedience to their gods, allowed, @@ -3171,7 +3178,7 @@ was restrained by the ancient Romans.</i></p> attested by Cicero in his work <i>De Republica</i>, in which Scipio, one of the interlocutors, says, "The lewdness of comedy could never have been suffered by audiences, unless the customs of -society had previously sanctioned the same lewdness." And<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> +society had previously sanctioned the same lewdness." And<span class="pagenum"><a id="Page_58">[Pg 58]</a></span> in the earlier days the Greeks preserved a certain reasonableness in their licence, and made it a law, that whatever comedy wished to say of any one, it must say it of him by name. @@ -3210,7 +3217,7 @@ more logical in allowing this licence which the Romans forbade: for they saw that their gods approved and enjoyed the scurrilous language of low comedy when directed not only against men, but even against themselves; and this, whether -the infamous actions imputed to them were the fictions of<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> +the infamous actions imputed to them were the fictions of<span class="pagenum"><a id="Page_59">[Pg 59]</a></span> poets, or were their actual iniquities commemorated and acted in the theatres. And would that the spectators had judged them worthy only of laughter, and not of imitation! Manifestly @@ -3254,7 +3261,7 @@ afraid that, if they required for themselves a more unblemished reputation than they asserted for the gods, they might provoke them to anger.</p> -<p><span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span></p> +<p><span class="pagenum"><a id="Page_60">[Pg 60]</a></span></p> <blockquote style="text-indent:-2em"> @@ -3287,13 +3294,13 @@ honour the priests who offered for them acceptable sacrifices to the gods, if they branded with infamy the actors who in behalf of the people gave to the gods that pleasure or honour which they demanded, and which, according to the account of -the priests, they were angry at not receiving? Labeo,<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a> whose +the priests, they were angry at not receiving? Labeo,<a id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a> whose learning makes him an authority on such points, is of opinion that the distinction between good and evil deities should find expression in a difference of worship; that the evil should be propitiated by bloody sacrifices and doleful rites, but the good with a joyful and pleasant observance, as, <i>e.g.</i> (as he says himself), -with plays, festivals, and banquets.<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a> All this we shall,<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> +with plays, festivals, and banquets.<a id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a> All this we shall,<span class="pagenum"><a id="Page_61">[Pg 61]</a></span> with God's help, hereafter discuss. At present, and speaking to the subject on hand, whether all kinds of offerings are made indiscriminately to all the gods, as if all were good (and it is @@ -3337,7 +3344,7 @@ any injurious words against a citizen, though they may with impunity cast what imputations they please upon the gods, without the interference of senator, censor, prince, or pontiff? It was, forsooth, intolerable that Plautus or Nævius should -attack Publius and Cneius Scipio, insufferable that Cæcilius<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> +attack Publius and Cneius Scipio, insufferable that Cæcilius<span class="pagenum"><a id="Page_62">[Pg 62]</a></span> should lampoon Cato; but quite proper that your Terence should encourage youthful lust by the wicked example of supreme Jove.</p> @@ -3381,10 +3388,10 @@ his profession, he not only closed to himself every laudable career, but even became an outcast from his own tribe, I cannot but exclaim: This is the true Roman spirit, this is worthy of a state jealous of its reputation. But then some one interrupts -my rapture, by inquiring with what consistency players are<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> +my rapture, by inquiring with what consistency players are<span class="pagenum"><a id="Page_63">[Pg 63]</a></span> debarred from all honours, while plays are counted among the honours due to the gods? For a long while the virtue of -Rome was uncontaminated by theatrical exhibitions;<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a> and if +Rome was uncontaminated by theatrical exhibitions;<a id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a> and if they had been adopted for the sake of gratifying the taste of the citizens, they would have been introduced hand in hand with the relaxation of manners. But the fact is, that it was @@ -3416,9 +3423,9 @@ estimable than the actors, though they so shamefully asperse the character of the gods? Is it right that the actors of these poetical and God-dishonouring effusions be branded, while their authors are honoured? Must we not here award the -palm to a Greek, Plato, who, in framing his ideal republic,<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a> +palm to a Greek, Plato, who, in framing his ideal republic,<a id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a> conceived that poets should be banished from the city as -enemies of the state? He could not brook that the gods be<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> +enemies of the state? He could not brook that the gods be<span class="pagenum"><a id="Page_64">[Pg 64]</a></span> brought into disrepute, nor that the minds of the citizens be depraved and besotted, by the fictions of the poets. Compare now human nature as you see it in Plato, expelling poets @@ -3456,8 +3463,8 @@ reasonably expect to receive, laws for the regulation of their conduct from their gods, since the laws they themselves enacted far surpassed and put to shame the morality of the gods. The gods demand stage-plays in their own honour; the Romans -exclude the players from all civic honours:<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a> the former -commanded that they should be celebrated by the scenic representation<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span> +exclude the players from all civic honours:<a id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a> the former +commanded that they should be celebrated by the scenic representation<span class="pagenum"><a id="Page_65">[Pg 65]</a></span> of their own disgrace; the latter commanded that no poet should dare to blemish the reputation of any citizen. But that demigod Plato resisted the lust of such gods as @@ -3476,8 +3483,8 @@ a demigod, we think he certainly is more entitled to that rank, and is every way superior, if not to Hercules and Romulus (though no historian could ever narrate nor any poet sing of him that he had killed his brother, or committed -any crime), yet certainly to Priapus, or a Cynocephalus,<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> or -the Fever,<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a>—divinities whom the Romans have partly received +any crime), yet certainly to Priapus, or a Cynocephalus,<a id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> or +the Fever,<a id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a>—divinities whom the Romans have partly received from foreigners, and partly consecrated by home-grown rites. How, then, could gods such as these be expected to promulgate good and wholesome laws, either for the prevention of moral @@ -3491,9 +3498,9 @@ approbation. In vain does Cicero, speaking of poets, exclaim against this state of things in these words: "When the plaudits and acclamation of the people, who sit as infallible judges, are won by the poets, what darkness benights the -mind, what fears invade, what passions inflame it!"<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a></p> +mind, what fears invade, what passions inflame it!"<a id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a></p> -<p><span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span></p> +<p><span class="pagenum"><a id="Page_66">[Pg 66]</a></span></p> <p class="center">15. <i>That it was vanity, not reason, which created some of the Roman gods.</i></p> <p>But is it not manifest that vanity rather than reason regulated @@ -3528,18 +3535,18 @@ borrow them from other nations.</i></p></blockquote> life from their gods, they would not have borrowed Solon's laws from the Athenians, as they did some years after Rome was founded; and yet they did not keep them as they -received them, but endeavoured to improve and amend them.<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a> +received them, but endeavoured to improve and amend them.<a id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a> Although Lycurgus pretended that he was authorized by Apollo to give laws to the Lacedemonians, the sensible Romans did not choose to believe this, and were not induced -to borrow laws from Sparta. Numa Pompilius, who succeeded<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> +to borrow laws from Sparta. Numa Pompilius, who succeeded<span class="pagenum"><a id="Page_67">[Pg 67]</a></span> Romulus in the kingdom, is said to have framed some laws, which, however, were not sufficient for the regulation of civic affairs. Among these regulations were many pertaining to religious observances, and yet he is not reported to have received even these from the gods. With respect, then, to moral evils, evils of life and conduct,—evils which are so -mighty, that, according to the wisest pagans,<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a> by them states +mighty, that, according to the wisest pagans,<a id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a> by them states are ruined while their cities stand uninjured,—their gods made not the smallest provision for preserving their worshippers from these evils, but, on the contrary, took special pains @@ -3552,7 +3559,7 @@ palmiest days.</i></p> <p>But possibly we are to find the reason for this neglect of the Romans by their gods, in the saying of Sallust, that "equity and virtue prevailed among the Romans not more by -force of laws than of nature."<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a> I presume it is to this inborn +force of laws than of nature."<a id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a> I presume it is to this inborn equity and goodness of disposition we are to ascribe the rape of the Sabine women. What, indeed, could be more equitable and virtuous, than to carry off by force, as each man was @@ -3570,7 +3577,7 @@ Mars should have helped his warlike son, that he might by force of arms avenge the injury done him by the refusal of marriage, and might also thus win the women he desired. There might have been some appearance of "right of war" in -a victor carrying off, in virtue of this right, the virgins who<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> +a victor carrying off, in virtue of this right, the virgins who<span class="pagenum"><a id="Page_68">[Pg 68]</a></span> had been without any show of right denied him; whereas there was no "right of peace" entitling him to carry off those who were not given to him, and to wage an unjust war with @@ -3611,7 +3618,7 @@ ungrateful country had again to seek his protection from the Gauls. But I cannot now mention all the shameful and iniquitous acts with which Rome was agitated, when the aristocracy attempted to subject the people, and the people -resented their encroachments, and the advocates of either party<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> +resented their encroachments, and the advocates of either party<span class="pagenum"><a id="Page_69">[Pg 69]</a></span> were actuated rather by the love of victory than by any equitable or virtuous consideration.</p> @@ -3655,7 +3662,7 @@ justice for no longer a period than the short time after the expulsion of the kings, while the city was occupied with the serious Tuscan war and Tarquin's vengeance." You see how, even in that brief period after the expulsion of the -kings, fear, he acknowledges, was the cause of the interval of<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> +kings, fear, he acknowledges, was the cause of the interval of<span class="pagenum"><a id="Page_70">[Pg 70]</a></span> equity and good order. They were afraid, in fact, of the war which Tarquin waged against them, after he had been driven from the throne and the city, and had allied himself with the @@ -3696,7 +3703,7 @@ writers make similar observations, though in much less striking language.</p> <p>However, I suppose you now see, or at least any one who -gives his attention has the means of seeing, in what a sink<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> +gives his attention has the means of seeing, in what a sink<span class="pagenum"><a id="Page_71">[Pg 71]</a></span> of iniquity that city was plunged before the advent of our heavenly King. For these things happened not only before Christ had begun to teach, but before He was even born of @@ -3738,7 +3745,7 @@ patronage by their so-called divinity. Let them read our commandments in the Prophets, Gospels, Acts of the Apostles, or Epistles; let them peruse the large number of precepts against avarice and luxury which are everywhere -read to the congregations that meet for this purpose, and<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span> +read to the congregations that meet for this purpose, and<span class="pagenum"><a id="Page_72">[Pg 72]</a></span> which strike the ear, not with the uncertain sound of a philosophical discussion, but with the thunder of God's own oracle pealing from the clouds. And yet they do not impute to their @@ -3780,7 +3787,7 @@ This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection -they may enjoy a sluggish tranquillity; and let the<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> +they may enjoy a sluggish tranquillity; and let the<span class="pagenum"><a id="Page_73">[Pg 73]</a></span> rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no @@ -3801,7 +3808,7 @@ wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one -who pleases may, by day or night, play, drink, vomit,<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a> dissipate. +who pleases may, by day or night, play, drink, vomit,<a id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a> dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a @@ -3817,7 +3824,7 @@ not imperilled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he -caused it to be inscribed on his tomb, that now that he was<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> +caused it to be inscribed on his tomb, that now that he was<span class="pagenum"><a id="Page_74">[Pg 74]</a></span> dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay @@ -3859,7 +3866,7 @@ Then, when he had expatiated somewhat more fully, and had more copiously illustrated the benefits of its presence and the ruinous effects of its absence upon a state, Pilus, one of the company present at the discussion, struck in and demanded -that the question should be more thoroughly sifted, and that<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> +that the question should be more thoroughly sifted, and that<span class="pagenum"><a id="Page_75">[Pg 75]</a></span> the subject of justice should be freely discussed for the sake of ascertaining what truth there was in the maxim which was then becoming daily more current, that "the republic cannot @@ -3899,7 +3906,7 @@ when the monarch is unjust, or, as the Greeks say, a tyrant; or the aristocrats are unjust, and form a faction; or the people themselves are unjust, and become, as Scipio for want of a better name calls them, themselves the tyrant, then the -republic is not only blemished (as had been proved the day<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> +republic is not only blemished (as had been proved the day<span class="pagenum"><a id="Page_76">[Pg 76]</a></span> before), but by legitimate deduction from those definitions, it altogether ceases to be. For it could not be the people's weal when a tyrant factiously lorded it over the state; neither @@ -3941,7 +3948,7 @@ with a capital crime. For it is through our vices, and not by any mishap, that we retain only the name of a republic, and have long since lost the reality."</p> -<p><span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span></p> +<p><span class="pagenum"><a id="Page_77">[Pg 77]</a></span></p> <p>This is the confession of Cicero, long indeed after the death of Africanus, whom he introduced as an interlocutor in his @@ -3983,7 +3990,7 @@ ruined by immorality.</i></p> <p>But what is relevant to the present question is this, that however admirable our adversaries say the republic was or is, -it is certain that by the testimony of their own most learned<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> +it is certain that by the testimony of their own most learned<span class="pagenum"><a id="Page_78">[Pg 78]</a></span> writers it had become, long before the coming of Christ, utterly wicked and dissolute, and indeed had no existence, but had been destroyed by profligacy. To prevent this, surely @@ -4014,8 +4021,8 @@ profligacy of the citizens, according to the lines of Virgil:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Gone from each fane, each sacred shrine,<br /></span> -<span class="i1">Are those who made this realm divine."<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a><br /></span> +<span class="i0">"Gone from each fane, each sacred shrine,<br ></span> +<span class="i1">Are those who made this realm divine."<a id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a><br ></span> </div></div></div> <p>But, firstly, if it be so, then they cannot complain against the @@ -4027,7 +4034,7 @@ this host of divinities, when, long before the corruption of the primitive morality, Rome was taken and burnt by the Gauls? Perhaps they were present, but asleep? For at that time the whole city fell into the hands of the enemy, with the single -exception of the Capitoline hill; and this too would have been<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> +exception of the Capitoline hill; and this too would have been<span class="pagenum"><a id="Page_79">[Pg 79]</a></span> taken, had not—the watchful geese aroused the sleeping gods! And this gave occasion to the festival of the goose, in which Rome sank nearly to the superstition of the Egyptians, who @@ -4068,7 +4075,7 @@ the gifts of fortune as Marius was, can enjoy health, power, wealth, honours, dignity, length of days, though the gods be hostile to him; and that, on the other hand, men can be tormented as Regulus was, with captivity, bondage, destitution, -watchings, pain, and cruel death, though the gods be his friends.<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> +watchings, pain, and cruel death, though the gods be his friends.<span class="pagenum"><a id="Page_80">[Pg 80]</a></span> To concede this is to make a compendious confession that the gods are useless, and their worship superfluous. If the gods have taught the people rather what goes clean counter to the @@ -4108,7 +4115,7 @@ they were there, sure enough; they are detected, convicted: they were equally unable to break silence so as to guide others, and to keep silence so as to conceal themselves. I do not dwell on the fact that the inhabitants of Minturnæ -took pity on Marius, and commended him to the goddess<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> +took pity on Marius, and commended him to the goddess<span class="pagenum"><a id="Page_81">[Pg 81]</a></span> Marica in her grove, that she might give him success in all things, and that from the abyss of despair in which he then lay he forthwith returned unhurt to Rome, and entered @@ -4150,7 +4157,7 @@ Sylla did not, with the help of the gods, accomplish what he designed. The gods, you see, had not departed from "every fane and sacred shrine," since they were still predicting the issue of these affairs, and yet were taking no steps to correct -Sylla himself. Their presages promised him great prosperity, but<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> +Sylla himself. Their presages promised him great prosperity, but<span class="pagenum"><a id="Page_82">[Pg 82]</a></span> no threatenings of theirs subdued his evil passions. And then, when he was in Asia conducting the war against Mithridates, a message from Jupiter was delivered to him by Lucius Titius, @@ -4190,7 +4197,7 @@ he added that the Capitol should be burned. As soon as he had uttered this prediction he left the camp, but returned the following day more excited than ever, and shouted, "The Capitol is fired!" And fired indeed it was. This it was easy for a -demon both to foresee and quickly to announce. But observe,<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> +demon both to foresee and quickly to announce. But observe,<span class="pagenum"><a id="Page_83">[Pg 83]</a></span> as relevant to our subject, what kind of gods they are under whom these men desire to live, who blaspheme the Saviour that delivers the wills of the faithful from the dominion of @@ -4232,7 +4239,7 @@ as it were, divine authority to crime? Is not this proved by the fact that they were seen in a wide plain in Campania rehearsing among themselves the battle which shortly after took place there with great bloodshed between the armies of Rome? -For at first there were heard loud crashing noises, and afterwards<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> +For at first there were heard loud crashing noises, and afterwards<span class="pagenum"><a id="Page_84">[Pg 84]</a></span> many reported that they had seen for some days together two armies engaged. And when this battle ceased, they found the ground all indented with just such footprints of @@ -4272,7 +4279,7 @@ their own battles to the eyes of men, not only through actions in the theatres, but in their own persons on the actual field.</p> <p>We have been forced to bring forward these facts, because -their authors have not scrupled to say and to write that the<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> +their authors have not scrupled to say and to write that the<span class="pagenum"><a id="Page_85">[Pg 85]</a></span> Roman republic had already been ruined by the depraved moral habits of the citizens, and had ceased to exist before the advent of our Lord Jesus Christ. Now this ruin they do not @@ -4314,14 +4321,14 @@ requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life;—why, I ask, are they represented as giving some good moral precepts to a few of -their own elect, initiated in the secrecy of their shrines? If<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> +their own elect, initiated in the secrecy of their shrines? If<span class="pagenum"><a id="Page_86">[Pg 86]</a></span> it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he hath some feeling of honour left in him. So that, unless the devil sometimes transformed -himself, as Scripture says, into an angel of light,<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> he could not +himself, as Scripture says, into an angel of light,<a id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a> he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamour; in private, a feigned chastity speaks in scarce audible whispers to @@ -4353,7 +4360,7 @@ women turned their faces from the immodest movements of the players, and learned the art of wickedness by a furtive regard. For they were restrained, by the modest demeanour due to men, from looking boldly at the immodest gestures; but -much more were they restrained from condemning with chaste<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> +much more were they restrained from condemning with chaste<span class="pagenum"><a id="Page_87">[Pg 87]</a></span> heart the sacred rites of her whom they adored. And yet this licentiousness—which, if practised in one's home, could only be done there in secret—was practised as a public lesson in the @@ -4378,11 +4385,11 @@ to propitiate their gods, contributed largely to the overthrow of public order.</i></p></blockquote> <p>Cicero, a weighty man, and a philosopher in his way, when -about to be made edile, wished the citizens to understand<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a> +about to be made edile, wished the citizens to understand<a id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a> that, among the other duties of his magistracy, he must propitiate Flora by the celebration of games. And these games are reckoned devout in proportion to their lewdness. In -another place,<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a> and when he was now consul, and the state in +another place,<a id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a> and when he was now consul, and the state in great peril, he says that games had been celebrated for ten days together, and that nothing had been omitted which could pacify the gods: as if it had not been more satisfactory to irritate @@ -4396,7 +4403,7 @@ won with the foulest vices. To avert the danger which threatened men's bodies, the gods were conciliated in a fashion that drove virtue from their spirits; and the gods did not enrol themselves as defenders of the battlements against the -besiegers, until they had first stormed and sacked the morality<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> +besiegers, until they had first stormed and sacked the morality<span class="pagenum"><a id="Page_88">[Pg 88]</a></span> of the citizens. This propitiation of such divinities,—a propitiation so wanton, so impure, so immodest, so wicked, so filthy, whose actors the innate and praiseworthy virtue of the Romans @@ -4440,7 +4447,7 @@ forth to be gazed at or to be imitated; but either the precepts of the true God are recommended, His miracles narrated, His gifts praised, or His benefits implored.</p> -<p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span></p> +<p><span class="pagenum"><a id="Page_89">[Pg 89]</a></span></p> <p class="center">29. <i>An exhortation to the Romans to renounce paganism.</i></p> @@ -4462,7 +4469,7 @@ on all sides with hostile powers, and conquering them all by bravely dying, have purchased for us this country of ours with their blood; to which country we invite you, and exhort you to add yourselves to the number of the citizens of this city, -which also has a sanctuary<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> of its own in the true remission of +which also has a sanctuary<a id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a> of its own in the true remission of sins. Do not listen to those degenerate sons of thine who slander Christ and Christians, and impute to them these disastrous times, though they desire times in which they may @@ -4475,8 +4482,8 @@ stone, but the one true God</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"No date, no goal will here ordain:<br /></span> -<span class="i1">But grant an endless, boundless reign."<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a><br /></span> +<span class="i0">"No date, no goal will here ordain:<br ></span> +<span class="i1">But grant an endless, boundless reign."<a id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a><br ></span> </div></div></div> <p>No longer, then, follow after false and deceitful gods; abjure @@ -4486,7 +4493,7 @@ happiness will be a sore punishment. Juno, from whom you deduce your origin according to the flesh, did not so bitterly grudge Rome's citadels to the Trojans, as these devils whom yet ye repute gods, grudge an everlasting seat to the race of -mankind. And thou thyself hast in no wavering voice passed<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> +mankind. And thou thyself hast in no wavering voice passed<span class="pagenum"><a id="Page_90">[Pg 90]</a></span> judgment on them, when thou didst pacify them with games, and yet didst account as infamous the men by whom the plays were acted. Suffer us, then, to assert thy freedom against the @@ -4529,16 +4536,16 @@ who worship them for the sake of temporal advantages, this, I say, I will prove in the following book; so let us here close the present argument.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span></p> +<p><span class="pagenum"><a id="Page_91">[Pg 91]</a></span></p> -<h2><a name="BOOK_THIRD" id="BOOK_THIRD">BOOK THIRD.</a></h2> +<h2><a id="BOOK_THIRD">BOOK THIRD.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -4574,7 +4581,7 @@ crushed with numberless and sometimes incredible calamities; and at that time what gods but those did the world worship, if you except the one nation of the Hebrews, and, beyond them, such individuals as the most secret and most just judgment -of God counted worthy of divine grace?<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> But that I may<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> +of God counted worthy of divine grace?<a id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> But that I may<span class="pagenum"><a id="Page_92">[Pg 92]</a></span> not be prolix, I will be silent regarding the heavy calamities that have been suffered by any other nations, and will speak only of what happened to Rome and the Roman empire, by @@ -4588,10 +4595,10 @@ were justified in permitting the destruction of Ilium.</i></p> <p>First, then, why was Troy or Ilium, the cradle of the Roman people (for I must not overlook nor disguise what I -touched upon in the first book<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a>), conquered, taken, and destroyed +touched upon in the first book<a id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a>), conquered, taken, and destroyed by the Greeks, though it esteemed and worshipped the same gods as they? Priam, some answer, paid the -penalty of the perjury of his father Laomedon.<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a> Then it is +penalty of the perjury of his father Laomedon.<a id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a> Then it is true that Laomedon hired Apollo and Neptune as his workmen. For the story goes that he promised them wages, and then broke his bargain. I wonder that famous diviner Apollo @@ -4599,27 +4606,27 @@ toiled at so huge a work, and never suspected Laomedon was going to cheat him of his pay. And Neptune too, his uncle, brother of Jupiter, king of the sea, it really was not seemly that he should be ignorant of what was to happen. For he -is introduced by Homer<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> (who lived and wrote before the +is introduced by Homer<a id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> (who lived and wrote before the building of Rome) as predicting something great of the posterity of Æneas, who in fact founded Rome. And as Homer says, Neptune also rescued Æneas in a cloud from the wrath of -Achilles, though (according to Virgil<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a>)</p> +Achilles, though (according to Virgil<a id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a>)</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"All his will was to destroy<br /></span> -<span class="i1">His own creation, perjured Troy."<br /></span> +<span class="i0">"All his will was to destroy<br ></span> +<span class="i1">His own creation, perjured Troy."<br ></span> </div></div></div> <p>Gods, then, so great as Apollo and Neptune, in ignorance of the cheat that was to defraud them of their wages, built the -walls of Troy for nothing but thanks and thankless people.<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a> +walls of Troy for nothing but thanks and thankless people.<a id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a> There may be some doubt whether it is not a worse crime to believe such persons to be gods, than to cheat such gods. Even Homer himself did not give full credence to the story; for while he represents Neptune, indeed, as hostile to the Trojans, he introduces Apollo as their champion, though the -story implies that both were offended by that fraud. If, therefore,<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> +story implies that both were offended by that fraud. If, therefore,<span class="pagenum"><a id="Page_93">[Pg 93]</a></span> they believe their fables, let them blush to worship such gods; if they discredit the fables, let no more be said of the "Trojan perjury;" or let them explain how the gods hated @@ -4649,7 +4656,7 @@ habit is to be instigators and instructors in vice, not its avengers. "The city of Rome," says Sallust, "was first built and inhabited, as I have heard, by the Trojans, who, flying their country, under the conduct of Æneas, wandered about -without making any settlement."<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a> If, then, the gods were +without making any settlement."<a id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a> If, then, the gods were of opinion that the adultery of Paris should be punished, it was chiefly the Romans, or at least the Romans also, who should have suffered; for the adultery was brought about by @@ -4657,10 +4664,10 @@ should have suffered; for the adultery was brought about by which they made no objection to in their own sister Venus, who (not to mention any other instance) committed adultery with Anchises, and so became the mother of Æneas? Is it -because in the one case Menelaus<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a> was aggrieved, while in -the other Vulcan<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> connived at the crime? For the gods, I +because in the one case Menelaus<a id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a> was aggrieved, while in +the other Vulcan<a id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> connived at the crime? For the gods, I fancy, are so little jealous of their wives, that they make no -scruple of sharing them with men. But perhaps I may be<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> +scruple of sharing them with men. But perhaps I may be<span class="pagenum"><a id="Page_94">[Pg 94]</a></span> suspected of turning the myths into ridicule, and not handling so weighty a subject with sufficient gravity. Well, then, let us say that Æneas is not the son of Venus. I am willing to @@ -4672,7 +4679,7 @@ condition, that what was allowed to Mars by the law of Venus, should not be allowed to Venus herself by her own law. However, both cases have the authority of Rome; for Cæsar in modern times believed no less that he was descended -from Venus,<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a> than the ancient Romulus believed himself the +from Venus,<a id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a> than the ancient Romulus believed himself the son of Mars.</p> @@ -4704,7 +4711,7 @@ Paris, seeing they showed no indignation at the adultery of the mother of Romulus.</i></p></blockquote> <p>But whether Venus could bear Æneas to a human father -Anchises, or Mars beget Romulus of the daughter of Numitor,<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> +Anchises, or Mars beget Romulus of the daughter of Numitor,<span class="pagenum"><a id="Page_95">[Pg 95]</a></span> we leave as unsettled questions. For our own Scriptures suggest the very similar question, whether the fallen angels had sexual intercourse with the daughters of men, by which @@ -4745,7 +4752,7 @@ own hand; a crime this latter which many shamelessly deny, many through shame doubt, many in grief disguise. And we shall not pause to examine and weigh the testimonies of historical writers on the subject. All agree that the brother of -Romulus was slain, not by enemies, not by strangers. If it<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> +Romulus was slain, not by enemies, not by strangers. If it<span class="pagenum"><a id="Page_96">[Pg 96]</a></span> was Romulus who either commanded or perpetrated this crime; Romulus was more truly the head of the Romans than Paris of the Trojans; why then did he who carried off another man's @@ -4775,7 +4782,7 @@ abundant honours.</p> that, in the first heat of the civil wars of Rome, it should suffer at the hand of Fimbria, the veriest villain among Marius' partisans, a more fierce and cruel destruction than -the Grecian sack.<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a> For when the Greeks took it many +the Grecian sack.<a id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a> For when the Greeks took it many escaped, and many who did not escape were suffered to live, though in captivity. But Fimbria from the first gave orders that not a life should be spared, and burnt up together @@ -4787,7 +4794,7 @@ or, to speak more correctly, could do nothing. Is it then true, that at this time also, after Troy had repaired the damage done by the Grecian fire, all the gods by whose help the kingdom stood, "forsook each fane, each sacred shrine?"</p> -<p><span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span></p> +<p><span class="pagenum"><a id="Page_97">[Pg 97]</a></span></p> <p>But if so, I ask the reason; for in my judgment, the conduct of the gods was as much to be reprobated as that of the townsmen to be applauded. For these closed their gates @@ -4829,7 +4836,7 @@ be convicted of being present.</p> <p class="center">8. <i>Whether Rome ought to have been entrusted to the Trojan gods?</i></p> -<p>Where, then, was the wisdom of entrusting Rome to the<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span> +<p>Where, then, was the wisdom of entrusting Rome to the<span class="pagenum"><a id="Page_98">[Pg 98]</a></span> Trojan gods, who had demonstrated their weakness in the loss of Troy? Will some one say that, when Fimbria stormed Troy, the gods were already resident in Rome? @@ -4848,7 +4855,7 @@ about by the gods.</i></p> <p>It is also believed that it was by the help of the gods that the successor of Romulus, Numa Pompilius, enjoyed peace during his entire reign, and shut the gates of Janus, which -are customarily kept open<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> during war. And it is supposed +are customarily kept open<a id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> during war. And it is supposed he was thus requited for appointing many religious observances among the Romans. Certainly that king would have commanded our congratulations for so rare a leisure, had he @@ -4868,7 +4875,7 @@ other supports of life, is frequently conferred on the ungrateful and wicked. But if this great boon was conferred on Rome and Pompilius by their gods, why did they never afterwards grant it to the Roman empire during even more meritorious -periods? Were the sacred rites more efficient at<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> +periods? Were the sacred rites more efficient at<span class="pagenum"><a id="Page_99">[Pg 99]</a></span> their first institution than during their subsequent celebration? But they had no existence in Numa's time, until he added them to the ritual; whereas afterwards they had @@ -4882,7 +4889,7 @@ the city, we can with difficulty find during the whole period, from the building of the city to the reign of Augustus, one year—that, viz., which followed the close of the first Punic war—in which, for a marvel, the Romans were able to shut -the gates of war?<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a></p> +the gates of war?<a id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a></p> <blockquote style="text-indent:-2em"> @@ -4906,17 +4913,17 @@ kings (for that was the first title of empire in the world) were divided in their sentiments: part cultivated the mind, others the body: at that time the life of men was led without covetousness; every one was sufficiently satisfied with his -own!"<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a> Was it requisite, then, for Rome's prosperity, that the +own!"<a id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a> Was it requisite, then, for Rome's prosperity, that the state of things which Virgil reprobates should succeed:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"At length stole on a baser age,<br /></span> -<span class="i1">And war's indomitable rage,<br /></span> -<span class="i1">And greedy lust of gain?"<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a><br /></span> +<span class="i0">"At length stole on a baser age,<br ></span> +<span class="i1">And war's indomitable rage,<br ></span> +<span class="i1">And greedy lust of gain?"<a id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a><br ></span> </div></div></div> -<p><span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span></p> +<p><span class="pagenum"><a id="Page_100">[Pg 100]</a></span></p> <p>But obviously the Romans have a plausible defence for undertaking and carrying on such disastrous wars,—to wit, @@ -4935,7 +4942,7 @@ encouraged one another, marched to meet their enemies,—protected by arms their liberty, country, parents. Afterwards, when they had repelled the dangers by their bravery, they carried help to their allies and friends, and procured -alliances more by conferring than by receiving favours."<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a> +alliances more by conferring than by receiving favours."<a id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a> This was to build up Rome's greatness by honourable means. But, in Numa's reign, I would know whether the long peace was maintained in spite of the incursions of wicked neighbours, @@ -4955,7 +4962,7 @@ These demons, indeed, in so far as they are permitted, can terrify or incite the minds of wicked men by their own peculiar wickedness. But if they always had this power, and if no action were taken against their efforts by a more secret -and higher power, they would be supreme to give peace or<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> +and higher power, they would be supreme to give peace or<span class="pagenum"><a id="Page_101">[Pg 101]</a></span> the victories of war, which almost always fall out through some human emotion, and frequently in opposition to the will of the gods, as is proved not only by lying legends, which @@ -4989,14 +4996,14 @@ shedding tears from his marble image. And this shows us that, though the verses of the poets are mythical, they are not altogether devoid of truth, but describe the manners of the demons in a sufficiently fit style. For in Virgil Diana -mourned for Camilla,<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a> and Hercules wept for Pallas doomed -to die.<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a> This is perhaps the reason why Numa Pompilius, +mourned for Camilla,<a id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a> and Hercules wept for Pallas doomed +to die.<a id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a> This is perhaps the reason why Numa Pompilius, too, when, enjoying prolonged peace, but without knowing or inquiring from whom he received it, he began in his leisure to consider to what gods he should entrust the safe keeping and conduct of Rome, and not dreaming that the true, almighty, and most high God cares for earthly affairs, but -recollecting only that the Trojan gods which Æneas had<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> +recollecting only that the Trojan gods which Æneas had<span class="pagenum"><a id="Page_102">[Pg 102]</a></span> brought to Italy had been able to preserve neither the Trojan nor Lavinian kingdom founded by Æneas himself, concluded that he must provide other gods as guardians of fugitives @@ -5013,7 +5020,7 @@ not Rome see fit to be content with it. For as yet Jupiter himself had not his chief temple,—it being King Tarquin who built the Capitol. And Æsculapius left Epidaurus for Rome, that in this foremost city he might have a finer field -for the exercise of his great medical skill.<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> The mother of +for the exercise of his great medical skill.<a id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> The mother of the gods, too, came I know not whence from Pessinuns; it being unseemly that, while her son presided on the Capitoline hill, she herself should lie hid in obscurity. But if she is the @@ -5021,7 +5028,7 @@ mother of all the gods, she not only followed some of her children to Rome, but left others to follow her. I wonder, indeed, if she were the mother of Cynocephalus, who a long while afterwards came from Egypt. Whether also the goddess -Fever was her offspring, is a matter for her grandson Æsculapius<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a> +Fever was her offspring, is a matter for her grandson Æsculapius<a id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a> to decide. But of whatever breed she be, the foreign gods will not presume, I trust, to call a goddess base-born who is a Roman citizen. Who can number the deities to whom @@ -5037,7 +5044,7 @@ her altars she summoned to her protection, as by a beacon-fire, a host of gods, for whom she appointed and maintained temples, altars, sacrifices, priests, and thus offended the true and most high God, to whom alone all this ceremonial is lawfully -due. And, indeed, she was more prosperous when she<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span> +due. And, indeed, she was more prosperous when she<span class="pagenum"><a id="Page_103">[Pg 103]</a></span> had fewer gods; but the greater she became, the more gods she thought she should have, as the larger ship needs to be manned by a larger crew. I suppose she despaired of the @@ -5056,7 +5063,7 @@ even then cherished</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Rome's sons, the nation of the gown,"<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a><br /></span> +<span class="i0">"Rome's sons, the nation of the gown,"<a id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a><br ></span> </div></div></div> <p>nor Venus herself, could assist the children of the loved @@ -5072,7 +5079,7 @@ and neighbours! The war of Cæsar and Pompey was the contest of only one father-in-law with one son-in-law; and before it began, the daughter of Cæsar, Pompey's wife, was already dead. But with how keen and just an accent of grief -does Lucan<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a> exclaim: "I sing that worse than civil war +does Lucan<a id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a> exclaim: "I sing that worse than civil war waged in the plains of Emathia, and in which the crime was justified by the victory!"</p> @@ -5083,7 +5090,7 @@ weep for their slain parents, for fear of offending their victorious husbands; and while yet the battle was raging, stood with their prayers on their lips, and knew not for whom to utter them. Such nuptials were certainly prepared for the -Roman people not by Venus, but Bellona; or possibly that<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span> +Roman people not by Venus, but Bellona; or possibly that<span class="pagenum"><a id="Page_104">[Pg 104]</a></span> infernal fury Alecto had more liberty to injure them now that Juno was aiding them, than when the prayers of that goddess had excited her against Æneas. Andromache in captivity @@ -5122,7 +5129,7 @@ not brook his own brother as a colleague, was compelled to accept Titus Tatius, king of the Sabines, as his partner on the throne. But how long would he who misliked the fellowship of his own twin-brother endure a stranger? So, Tatius being -slain, Romulus remained sole king, that he might be the<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> +slain, Romulus remained sole king, that he might be the<span class="pagenum"><a id="Page_105">[Pg 105]</a></span> greater god. See what rights of marriage these were that fomented unnatural wars. These were the Roman leagues of kindred, relationship, alliance, religion. This was the life of @@ -5164,11 +5171,11 @@ sister of the Horatii had been betrothed to one of the Curiatii; and she, when she saw her brother wearing the spoils of her betrothed, burst into tears, and was slain by her own brother in his anger. To me, this one girl seems to have been more humane -than the whole Roman people. I cannot think her to blame for<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> +than the whole Roman people. I cannot think her to blame for<span class="pagenum"><a id="Page_106">[Pg 106]</a></span> lamenting the man to whom already she had plighted her troth, or, as perhaps she was doing, for grieving that her brother should have slain him to whom he had promised his sister. For why -do we praise the grief of Æneas (in Virgil<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a>) over the enemy cut +do we praise the grief of Æneas (in Virgil<a id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a>) over the enemy cut down even by his own hand? Why did Marcellus shed tears over the city of Syracuse, when he recollected, just before he destroyed, its magnificence and meridian glory, and thought @@ -5192,8 +5199,8 @@ war was kindled only in order that there</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Might sound in languid ears the cry<br /></span> -<span class="i1">Of Tullus and of victory."<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a><br /></span> +<span class="i0">"Might sound in languid ears the cry<br ></span> +<span class="i1">Of Tullus and of victory."<a id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a><br ></span> </div></div></div> <p>This vice of restless ambition was the sole motive to that @@ -5204,14 +5211,14 @@ without covetousness, and every one was sufficiently satisfied with what he had, he goes on: "But after Cyrus in Asia, and the Lacedemonians and Athenians in Greece, began to subdue cities and nations, and to account the lust of sovereignty a -sufficient ground for war, and to reckon that the greatest glory<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> -consisted in the greatest empire;"<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a> and so on, as I need not now +sufficient ground for war, and to reckon that the greatest glory<span class="pagenum"><a id="Page_107">[Pg 107]</a></span> +consisted in the greatest empire;"<a id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a> and so on, as I need not now quote. This lust of sovereignty disturbs and consumes the human race with frightful ills. By this lust Rome was overcome when she triumphed over Alba, and praising her own crime, called it glory. For, as our Scriptures say, "the wicked boasteth of his heart's desire, and blesseth the covetous, whom -the Lord abhorreth."<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a> Away, then, with these deceitful masks, +the Lord abhorreth."<a id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a> Away, then, with these deceitful masks, these deluding whitewashes, that things may be truthfully seen and scrutinized. Let no man tell me that this and the other was a "great" man, because he fought and conquered so and @@ -5245,11 +5252,11 @@ usual fashion, as Virgil says:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Gone from each fane, each sacred shrine,<br /></span> -<span class="i1">Are those who made this realm divine."<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a><br /></span> +<span class="i0">"Gone from each fane, each sacred shrine,<br ></span> +<span class="i1">Are those who made this realm divine."<a id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a><br ></span> </div></div></div> -<p><span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span></p> +<p><span class="pagenum"><a id="Page_108">[Pg 108]</a></span></p> <p>Gone, indeed, and from now their third asylum, that Rome might seem all the wiser in committing herself to them after @@ -5291,7 +5298,7 @@ it was brought about by the fixed laws of the sun's course: though this grief of the sun might rather have been considered proof that Romulus had been slain, and that the crime was indicated by this deprivation of the sun's light; as, in -truth, was the case when the Lord was crucified through the<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> +truth, was the case when the Lord was crucified through the<span class="pagenum"><a id="Page_109">[Pg 109]</a></span> cruelty and impiety of the Jews. For it is sufficiently demonstrated that this latter obscuration of the sun did not occur by the natural laws of the heavenly bodies, because it was @@ -5304,7 +5311,7 @@ even while he is praising him in one of Scipio's remarks in the that when he suddenly disappeared during an eclipse of the sun, he was supposed to have been assumed into the number of the gods, which could be supposed of no mortal who had -not the highest reputation for virtue."<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a> By these words, "he +not the highest reputation for virtue."<a id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a> By these words, "he suddenly disappeared," we are to understand that he was mysteriously made away with by the violence either of the tempest or of a murderous assault. For their other writers speak not @@ -5317,7 +5324,7 @@ deified by this death, possibly because the Romans were unwilling to vulgarize the promotion they were assured or persuaded of in the case of Romulus, lest they should bring it into contempt by gratuitously assigning it to all and sundry." -In one of his invectives,<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a> too, he says, in round terms, "The +In one of his invectives,<a id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a> too, he says, in round terms, "The founder of this city, Romulus, we have raised to immortality and divinity by kindly celebrating his services;" implying that his deification was not real, but reputed, and called so @@ -5330,7 +5337,7 @@ speaking of his "death," for Cicero was more of a reasoner than an eulogist.</p> <p>The other kings of Rome, too, with the exception of Numa -Pompilius and Ancus Marcius, who died natural deaths, what<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span> +Pompilius and Ancus Marcius, who died natural deaths, what<span class="pagenum"><a id="Page_110">[Pg 110]</a></span> horrible ends they had! Tullus Hostilius, the conqueror and destroyer of Alba, was, as I said, himself and all his house consumed by lightning. Priscus Tarquinius was slain by his @@ -5369,7 +5376,7 @@ he lived a retired and quiet life for fourteen years, as it is reported, in Tusculum, a Roman town; where he grew old in his wife's company, and at last terminated his days in a much more desirable fashion than his father-in-law, who had -perished by the hand of his son-in-law; his own daughter<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> +perished by the hand of his son-in-law; his own daughter<span class="pagenum"><a id="Page_111">[Pg 111]</a></span> abetting, if report be true. And this Tarquin the Romans called, not the Cruel, nor the Infamous, but the Proud; their own pride perhaps resenting his tyrannical airs. So little did @@ -5412,22 +5419,22 @@ Lucius Tarquinius Collatinus, and banished him from the city; and shortly after he himself fell in battle, at once slaying and slain, having formerly put to death his own sons and his brothers-in-law, because he had discovered that they -were conspiring to restore Tarquin. It is this deed that<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> +were conspiring to restore Tarquin. It is this deed that<span class="pagenum"><a id="Page_112">[Pg 112]</a></span> Virgil shudders to record, even while he seems to praise it; for when he says,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"And call his own rebellious seed<br /></span> -<span class="i1">For menaced liberty to bleed,"<br /></span> +<span class="i0">"And call his own rebellious seed<br ></span> +<span class="i1">For menaced liberty to bleed,"<br ></span> </div></div></div> <p>he immediately exclaims,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Unhappy father! howsoe'er<br /></span> -<span class="i1">The deed be judged by after days;"<br /></span> +<span class="i0">"Unhappy father! howsoe'er<br ></span> +<span class="i1">The deed be judged by after days;"<br ></span> </div></div></div> <p>that is to say, let posterity judge the deed as they please, @@ -5437,8 +5444,8 @@ man:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"His country's love shall all o'erbear,<br /></span> -<span class="i1">And unextinguished thirst of praise."<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a><br /></span> +<span class="i0">"His country's love shall all o'erbear,<br ></span> +<span class="i1">And unextinguished thirst of praise."<a id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a><br ></span> </div></div></div> <p>In the tragic end of Brutus, who slew his own sons, and @@ -5447,7 +5454,7 @@ him, but was survived by Tarquin the elder, does not the innocence of his colleague Collatinus seem to be vindicated, who, though a good citizen, suffered the same punishment as Tarquin himself, when that tyrant was banished? -For Brutus himself is said to have been a relative<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a> of Tarquin. +For Brutus himself is said to have been a relative<a id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a> of Tarquin. But Collatinus had the misfortune to bear not only the blood, but the name of Tarquin. To change his name, then, not his country, would have been his fit penalty: to @@ -5466,7 +5473,7 @@ to the character than the name of a citizen! How unjustly Brutus acted, in depriving of honour and country his colleague in that new office, whom he might have deprived of his name, if it were so offensive to him! Such were the ills, such the -disasters, which fell out when the government was "ordered<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span> +disasters, which fell out when the government was "ordered<span class="pagenum"><a id="Page_113">[Pg 113]</a></span> with justice and moderation." Lucretius, too, who succeeded Brutus, was carried off by disease before the end of that same year. So P. Valerius, who succeeded Collatinus, and M. Horatius, @@ -5494,7 +5501,7 @@ constant wars, at length took arms and seceded to Mount Aventine and Mount Sacer, and thus secured for themselves tribunes and protective laws. But it was only the second Punic war that put an end on both sides to discord and -strife."<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> But why should I spend time in writing such +strife."<a id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> But why should I spend time in writing such things, or make others spend it in reading them? Let the terse summary of Sallust suffice to intimate the misery of the republic through all that long period till the second Punic @@ -5507,7 +5514,7 @@ disasters. And let not the good and prudent Romans be angry at our saying this; and indeed we need neither deprecate nor denounce their anger, for we know they will harbour none. For we speak no more severely than their own authors, -and much less elaborately and strikingly; yet they diligently<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> +and much less elaborately and strikingly; yet they diligently<span class="pagenum"><a id="Page_114">[Pg 114]</a></span> read these authors, and compel their children to learn them. But they who are angry, what would they do to me were I to say what Sallust says? "Frequent mobs, seditions, and at @@ -5547,7 +5554,7 @@ him. Where were they when the city, worn out with unceasing seditions, was waiting in some kind of calm for the return of the ambassadors who had been sent to Athens to borrow laws, and was desolated by dreadful famine and pestilence? -Where were they when the people, again distressed with<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> +Where were they when the people, again distressed with<span class="pagenum"><a id="Page_115">[Pg 115]</a></span> famine, created for the first time a prefect of the market; and when Spurius Melius, who, as the famine increased, distributed corn to the famishing masses, was accused of aspiring to royalty, @@ -5560,7 +5567,7 @@ the people, after long and wearisome and useless supplications of the helpless gods, conceived the idea of celebrating Lectisternia, which had never been done before; that is to say, they set couches in honour of the gods, which accounts for -the name of this sacred rite, or rather sacrilege?<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a> Where +the name of this sacred rite, or rather sacrilege?<a id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a> Where were they when, during ten successive years of reverses, the Roman army suffered frequent and great losses among the Veians, and would have been destroyed but for the succour @@ -5585,7 +5592,7 @@ were made to pass under the yoke with one garment each? Or when, in the midst of a serious pestilence, lightning struck the Roman camp and killed many? Or when Rome was driven, by the violence of another intolerable plague, to send -to Epidaurus for Æsculapius as a god of medicine; since the<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> +to Epidaurus for Æsculapius as a god of medicine; since the<span class="pagenum"><a id="Page_116">[Pg 116]</a></span> frequent adulteries of Jupiter in his youth had not perhaps left this king of all who so long reigned in the Capitol, any leisure for the study of medicine? Or when, at one time, @@ -5606,13 +5613,13 @@ gods who had now Æsculapius among them?</p> in, that through scarcity of soldiers they enrolled for military service the <i>proletarii</i>, who received this name, because, being too poor to equip for military service, they had -leisure to beget offspring.<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> Pyrrhus, king of Greece, and at +leisure to beget offspring.<a id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> Pyrrhus, king of Greece, and at that time of wide-spread renown, was invited by the Tarentines to enlist himself against Rome. It was to him that Apollo, when consulted regarding the issue of his enterprise, uttered with some pleasantry so ambiguous an oracle, that whichever alternative happened, the god himself should be counted -divine. For he so worded the oracle,<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a> that whether Pyrrhus +divine. For he so worded the oracle,<a id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a> that whether Pyrrhus was conquered by the Romans, or the Romans by Pyrrhus, the soothsaying god would securely await the issue. And then what frightful massacres of both armies ensued! Yet @@ -5623,7 +5630,7 @@ And while such disastrous wars were being waged, a terrible disease broke out among the women. For the pregnant women died before delivery. And Æsculapius, I fancy, excused himself in this matter on the ground that he professed to be -arch-physician, not midwife. Cattle, too, similarly perished;<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> +arch-physician, not midwife. Cattle, too, similarly perished;<span class="pagenum"><a id="Page_117">[Pg 117]</a></span> so that it was believed that the whole race of animals was destined to become extinct. Then what shall I say of that memorable winter in which the weather was so incredibly @@ -5665,7 +5672,7 @@ nations were straining every nerve and using all their resources against one another, how many smaller kingdoms were crushed, how many large and flourishing cities were demolished, how many states were overwhelmed and ruined, how -many districts and lands far and near were desolated! How<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> +many districts and lands far and near were desolated! How<span class="pagenum"><a id="Page_118">[Pg 118]</a></span> often were the victors on either side vanquished! What multitudes of men, both of those actually in arms and of others, were destroyed! What huge navies, too, were @@ -5705,7 +5712,7 @@ torrent, while others were soaked to rottenness by the water that stood round them even after the flood was gone. This visitation was followed by a fire which was still more destructive, for it consumed some of the loftier buildings round -the Forum, and spared not even its own proper temple, that of<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> +the Forum, and spared not even its own proper temple, that of<span class="pagenum"><a id="Page_119">[Pg 119]</a></span> Vesta, in which virgins chosen for this honour, or rather for this punishment, had been employed in conferring, as it were, everlasting life on fire, by ceaselessly feeding it with fresh @@ -5713,7 +5720,7 @@ fuel. But at the time we speak of, the fire in the temple was not content with being kept alive: it raged. And when the virgins, scared by its vehemence, were unable to save those fatal images which had already brought destruction on three -cities<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a> in which they had been received, Metellus the priest, +cities<a id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a> in which they had been received, Metellus the priest, forgetful of his own safety, rushed in and rescued the sacred things, though he was half roasted in doing so. For either the fire did not recognise even him, or else the goddess of fire @@ -5746,7 +5753,7 @@ of both parties.</i></p> disasters it brought on both the nations engaged in so protracted and shifting a war, that (by the acknowledgment even of those writers who have made it their object not so much to -narrate the wars as to eulogize the dominion of Rome) the<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> +narrate the wars as to eulogize the dominion of Rome) the<span class="pagenum"><a id="Page_120">[Pg 120]</a></span> people who remained victorious were less like conquerors than conquered. For, when Hannibal poured out of Spain over the Pyrenees, and overran Gaul, and burst through the Alps, and @@ -5785,7 +5792,7 @@ gold ring and bulla which each wore, the pitiful mark of his rank, no senator, and much less any of the other orders and tribes, reserved any gold for his own use. But if in our day they were reduced to this poverty, who would be able to -endure their reproaches, barely endurable as they are now,<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> +endure their reproaches, barely endurable as they are now,<span class="pagenum"><a id="Page_121">[Pg 121]</a></span> when more money is spent on actors for the sake of a superfluous gratification, than was then disbursed to the legions?</p> @@ -5827,7 +5834,7 @@ treaty it had entered into before these gods, and to which it had firmly bound itself by an oath, was besieged, taken, and destroyed by a perjured person. If afterwards, when Hannibal was close to the walls of Rome, it was the gods who terrified -him with lightning and tempest, and drove him to a distance,<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> +him with lightning and tempest, and drove him to a distance,<span class="pagenum"><a id="Page_122">[Pg 122]</a></span> why, I ask, did they not thus interfere before? For I make bold to say, that this demonstration with the tempest would have been more honourably made in defence of the allies of @@ -5866,7 +5873,7 @@ which alternative they will. If, on the one hand, those gods are enraged at the keeping of faith, let them enlist perjured persons as their worshippers. If, on the other hand, men and states can suffer great and terrible calamities, and at last perish -while favoured by the gods, then does their worship not produce<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> +while favoured by the gods, then does their worship not produce<span class="pagenum"><a id="Page_123">[Pg 123]</a></span> happiness as its fruit. Let those, therefore, who suppose that they have fallen into distress because their religious worship has been abolished, lay aside their anger; for it were quite @@ -5908,7 +5915,7 @@ his enemies, and died in exile from the country he had rescued, was mentioned by me as being pertinent to the present discussion; for this was the reward he received from those Roman gods whose temples he saved from Hannibal, and -who are worshipped only for the sake of securing temporal<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> +who are worshipped only for the sake of securing temporal<span class="pagenum"><a id="Page_124">[Pg 124]</a></span> happiness. But since Sallust, as we have seen, declares that the manners of Rome were never better than at that time, I therefore judged it right to mention the Asiatic luxury then @@ -5949,7 +5956,7 @@ besieging army of Rome, and had become a terror to the republic, the other generals had all marched against it under unfavourable auspices.</p> -<p><span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span></p> +<p><span class="pagenum"><a id="Page_125">[Pg 125]</a></span></p> <p class="center">22. <i>Of the edict of Mithridates, commanding that all Roman citizens found in @@ -5994,7 +6001,7 @@ they destroy civil interests. The seditions had now become urban wars, in which blood was freely shed, and in which parties raged against one another, not with wrangling and verbal contention, but with physical force and arms. What a sea of -Roman blood was shed, what desolations and devastations were<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> +Roman blood was shed, what desolations and devastations were<span class="pagenum"><a id="Page_126">[Pg 126]</a></span> occasioned in Italy by wars social, wars servile, wars civil! Before the Latins began the social war against Rome, all the animals used in the service of man—dogs, horses, asses, oxen, @@ -6039,9 +6046,9 @@ consular rank, with all his children, was put to death.</p> scene of these seditions and massacres.</i></p> <p>A pretty decree of the senate it was, truly, by which the -temple of Concord was built on the spot where that disastrous<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span> +temple of Concord was built on the spot where that disastrous<span class="pagenum"><a id="Page_127">[Pg 127]</a></span> rising had taken place, and where so many citizens of every -rank had fallen.<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a> I suppose it was that the monument of the +rank had fallen.<a id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a> I suppose it was that the monument of the Gracchi's punishment might strike the eye and affect the memory of the pleaders. But what was this but to deride the gods, by building a temple to that goddess who, had she @@ -6076,7 +6083,7 @@ follies; and yet, being worshippers of good and bad divinities alike, they cannot escape this dilemma about Concord and Discord: either they have neglected the worship of these goddesses, and preferred Fever and War, to whom there are -shrines erected of great antiquity, or they have worshipped<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> +shrines erected of great antiquity, or they have worshipped<span class="pagenum"><a id="Page_128">[Pg 128]</a></span> them, and after all Concord has abandoned them, and Discord has tempestuously hurled them into civil wars.</p> @@ -6120,15 +6127,15 @@ vanquished and driven from the city, it had scarcely time to breathe freely, when, to use the words of Cicero, "Cinna and Marius together returned and took possession of it. Then, indeed, the foremost men in the state were put to death, its -lights quenched. Sylla afterwards avenged this cruel victory;<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> +lights quenched. Sylla afterwards avenged this cruel victory;<span class="pagenum"><a id="Page_129">[Pg 129]</a></span> but we need not say with what loss of life, and with what ruin -to the republic."<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a> For of this vengeance, which was more +to the republic."<a id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a> For of this vengeance, which was more destructive than if the crimes which it punished had been committed with impunity, Lucan says: "The cure was excessive, and too closely resembled the disease. The guilty perished, but when none but the guilty survived: and then private hatred and anger, unbridled by law, were allowed free -indulgence."<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a> In that war between Marius and Sylla, besides +indulgence."<a id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a> In that war between Marius and Sylla, besides those who fell in the field of battle, the city, too, was filled with corpses in its streets, squares, markets, theatres, and temples; so that it is not easy to reckon whether the victors @@ -6160,7 +6167,7 @@ itself, they made a promiscuous massacre of friends and foes. And, not satisfied with staining every corner of Rome with blood, they besieged the senate, and led forth the senators to death from the curia as from a prison. Mucius Scævola the -pontiff was slain at the altar of Vesta, which he had clung to<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> +pontiff was slain at the altar of Vesta, which he had clung to<span class="pagenum"><a id="Page_130">[Pg 130]</a></span> because no spot in Rome was more sacred than her temple; and his blood well-nigh extinguished the fire which was kept alive by the constant care of the virgins. Then Sylla entered @@ -6204,7 +6211,7 @@ survivors not life, but an unresisting death.</p> <p>29. <i>A comparison of the disasters which Rome experienced during the Gothic and Gallic invasions, with those occasioned by the authors of the civil wars.</i></p></blockquote> -<p>What fury of foreign nations, what barbarian ferocity, can<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> +<p>What fury of foreign nations, what barbarian ferocity, can<span class="pagenum"><a id="Page_131">[Pg 131]</a></span> compare with this victory of citizens over citizens? Which was more disastrous, more hideous, more bitter to Rome: the recent Gothic and the old Gallic invasion, or the cruelty displayed @@ -6246,7 +6253,7 @@ of unjustifiable causes led from the wars of Marius and Sylla to those of Sertorius and Catiline, of whom the one was proscribed, the other brought up by Sylla; from this to the war of Lepidus and Catulus, of whom the one wished to rescind, -the other to defend the acts of Sylla; from this to the war of<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> +the other to defend the acts of Sylla; from this to the war of<span class="pagenum"><a id="Page_132">[Pg 132]</a></span> Pompey and Cæsar, of whom Pompey had been a partisan of Sylla, whose power he equalled or even surpassed, while Cæsar condemned Pompey's power because it was not his own, and @@ -6288,8 +6295,8 @@ such calamities befell the people.</i></p></blockquote> benefits, blame their own gods for these heavy disasters. For certainly when these occurred the altars of the gods were kept blazing, and there rose the mingled fragrance of "Sabæan -incense and fresh garlands;"<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a> the priests were clothed with -honour, the shrines were maintained in splendour; sacrifices,<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> +incense and fresh garlands;"<a id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a> the priests were clothed with +honour, the shrines were maintained in splendour; sacrifices,<span class="pagenum"><a id="Page_133">[Pg 133]</a></span> games, sacred ecstasies, were common in the temples; while the blood of the citizens was being so freely shed, not only in remote places, but among the very altars of the gods. Cicero @@ -6328,7 +6335,7 @@ calculated to do serious damage. We have read in their books that the fires of Etna, pouring down from the top of the mountain to the neighbouring shore, caused the sea to boil, so that rocks were burnt up, and the pitch of ships began to run,—a -phenomenon incredibly surprising, but at the same time no<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> +phenomenon incredibly surprising, but at the same time no<span class="pagenum"><a id="Page_134">[Pg 134]</a></span> less hurtful. By the same violent heat, they relate that on another occasion Sicily was filled with cinders, so that the houses of the city Catina were destroyed and buried under @@ -6351,15 +6358,15 @@ own gods they attribute none of these things, though they worship them for the sake of escaping lesser calamities of the same kind, and do not reflect that they who formerly worshipped them were not preserved from these serious disasters.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span></p> +<p><span class="pagenum"><a id="Page_135">[Pg 135]</a></span></p> -<h2><a name="BOOK_FOURTH155" id="BOOK_FOURTH155">BOOK FOURTH.</a><a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a></h2> +<h2><a id="BOOK_FOURTH155">BOOK FOURTH.</a><a id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -6394,7 +6401,7 @@ that it is far otherwise than they think; and at the same time to teach that the false gods, whom they openly worshipped, or still worship in secret, are most unclean spirits, and most malignant and deceitful demons, even to such a -pitch that they take delight in crimes which, whether real or<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> +pitch that they take delight in crimes which, whether real or<span class="pagenum"><a id="Page_136">[Pg 136]</a></span> only fictitious, are yet their own, which it has been their will to have celebrated in honour of them at their own festivals; so that human infirmity cannot be called back from the perpetration @@ -6435,7 +6442,7 @@ prohibited their sacrilegious rites. These things we have, as we think, fully disposed of in the second and third books, treating in the second of evils in morals, which alone or chiefly are to be accounted evils; and in the third, of those -which only fools dread to undergo—namely, those of the body<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> +which only fools dread to undergo—namely, those of the body<span class="pagenum"><a id="Page_137">[Pg 137]</a></span> or of outward things—which for the most part the good also suffer. But those evils by which they themselves become evil, they take, I do not say patiently, but with pleasure. And @@ -6447,7 +6454,7 @@ and destructions of war, but which happen in earthly things, from the elements of the world itself? Of such evils Apuleius speaks briefly in one passage of that book which he wrote, <i>De Mundo</i>, saying that all earthly things are subject to -change, overthrow, and destruction.<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a> For, to use his own +change, overthrow, and destruction.<a id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a> For, to use his own words, by excessive earthquakes the ground has burst asunder, and cities with their inhabitants have been clean destroyed: by sudden rains whole regions have been washed away; those @@ -6473,7 +6480,7 @@ hurt them by deceiving and beguiling them; so that it seems to me I must now speak of these things, and chiefly of the increase of the Roman empire. For I have already said not a little, especially in the second book, about the many evils -introduced into their manners by the hurtful deceits of the<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> +introduced into their manners by the hurtful deceits of the<span class="pagenum"><a id="Page_138">[Pg 138]</a></span> demons whom they worshipped as gods. But throughout all the three books already completed, where it appeared suitable, we have set forth how much succour God, through the name @@ -6481,7 +6488,7 @@ of Christ, to whom the barbarians beyond the custom of war paid so much honour, has bestowed on the good and bad, according as it is written, "Who maketh His sun to rise on the good and the evil, and giveth rain to the just and the -unjust."<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a></p> +unjust."<a id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a></p> <blockquote style="text-indent:-2em"> @@ -6516,7 +6523,7 @@ secure, always uneasy, panting from the perpetual strife of his enemies, adding to his patrimony indeed by these miseries to an immense degree, and by these additions also heaping up most bitter cares. But that other man of moderate wealth -is contented with a small and compact estate, most dear to<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> +is contented with a small and compact estate, most dear to<span class="pagenum"><a id="Page_139">[Pg 139]</a></span> his own family, enjoying the sweetest peace with his kindred neighbours and friends, in piety religious, benignant in mind, healthy in body, in life frugal, in manners chaste, in conscience @@ -6546,7 +6553,7 @@ although he is a slave, is free; but the bad man, even if he reigns, is a slave, and that not of one man, but, what is far more grievous, of as many masters as he has vices; of which vices when the divine Scripture treats, it says, "For of whom -any man is overcome, to the same he is also the bond-slave."<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a></p> +any man is overcome, to the same he is also the bond-slave."<a id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a></p> <p class="center">4. <i>How like kingdoms without justice are to robberies.</i></p> @@ -6556,7 +6563,7 @@ great robberies? For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on. -If, by the admittance of abandoned men, this evil increases<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> +If, by the admittance of abandoned men, this evil increases<span class="pagenum"><a id="Page_140">[Pg 140]</a></span> to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now @@ -6568,7 +6575,7 @@ the man what he meant by keeping hostile possession of the sea, he answered with bold pride, "What thou meanest by seizing the whole earth; but because I do it with a petty ship, I am called a robber, whilst thou who dost it with a -great fleet art styled emperor."<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a></p> +great fleet art styled emperor."<a id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a></p> <p class="center">5. <i>Of the runaway gladiators whose power became like that of royal dignity.</i></p> @@ -6590,12 +6597,12 @@ Let them say what god aided these men, so that from a small and contemptible band of robbers they attained to a kingdom, feared even by the Romans, who had such great forces and fortresses. Or will they deny that they were divinely aided -because they did not last long?<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a> As if, indeed, the life of +because they did not last long?<a id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a> As if, indeed, the life of any man whatever lasted long. In that case, too, the gods aid no one to reign, since all individuals quickly die; nor is sovereign power to be reckoned a benefit, because in a little time in every man, and thus in all of them one by one, it -vanishes like a vapour. For what does it matter to those<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> +vanishes like a vapour. For what does it matter to those<span class="pagenum"><a id="Page_141">[Pg 141]</a></span> who worshipped the gods under Romulus, and are long since dead, that after their death the Roman empire has grown so great, while they plead their causes before the powers beneath? @@ -6637,7 +6644,7 @@ lust of empire, changed the old and, as it were, ancestral custom of nations. He first made war on his neighbours, and wholly subdued as far as to the frontiers of Libya the nations as yet untrained to resist." And a little after he says: -"Ninus established by constant possession the greatness of the<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> +"Ninus established by constant possession the greatness of the<span class="pagenum"><a id="Page_142">[Pg 142]</a></span> authority he had gained. Having mastered his nearest neighbours, he went on to others, strengthened by the accession of forces, and by making each fresh victory the instrument of @@ -6679,7 +6686,7 @@ since the time of the kingdom of Alexander the Macedonian, which was as brief in duration as it was great in extent, has preserved its own empire, and at this day occupies no small territories in the East. If this is so, then either the gods are -unfaithful, who desert their own and go over to their enemies,<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> +unfaithful, who desert their own and go over to their enemies,<span class="pagenum"><a id="Page_143">[Pg 143]</a></span> which Camillus, who was but a man, did not do, when, being victor and subduer of a most hostile state, although he had felt that Rome, for whom he had done so much, was ungrateful, @@ -6723,11 +6730,11 @@ preservation of their empire, when they have believed that even the care of single things could scarcely be committed to single gods?</i></p></blockquote> <p>Next let us ask, if they please, out of so great a crowd of -gods which the Romans worship, whom in especial, or what<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> +gods which the Romans worship, whom in especial, or what<span class="pagenum"><a id="Page_144">[Pg 144]</a></span> gods they believe to have extended and preserved that empire. Now, surely of this work, which is so excellent and so very full of the highest dignity, they dare not ascribe any part to -the goddess Cloacina;<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> or to Volupia, who has her appellation +the goddess Cloacina;<a id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a> or to Volupia, who has her appellation from voluptuousness; or to Libentina, who has her name from lust; or to Vaticanus, who presides over the screaming of infants; or to Cunina, who rules over their cradles. But @@ -6757,7 +6764,7 @@ the joints and knots of the stems, the god Nodotus; over the sheaths enfolding the ears, the goddess Volutina; when the sheaths opened that the spike might shoot forth, it was ascribed to the goddess Patelana; when the stems stood all -equal with new ears, because the ancients described this<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span> +equal with new ears, because the ancients described this<span class="pagenum"><a id="Page_145">[Pg 145]</a></span> equalizing by the term <i>hostire</i>, it was ascribed to the goddess Hostilina; when the grain was in flower, it was dedicated to the goddess Flora; when full of milk, to the god Lacturnus; @@ -6779,7 +6786,7 @@ do even with the sheath of the ear, but only with the knots of the joints? Every one sets a porter at the door of his house, and because he is a man, he is quite sufficient; but these people have set three gods, Forculus to the doors, Cardea to -the hinge, Limentinus to the threshold.<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a> Thus Forculus could +the hinge, Limentinus to the threshold.<a id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a> Thus Forculus could not at the same time take care also of the hinge and the threshold.</p> @@ -6795,9 +6802,9 @@ is the work of Jove. For they will have it that he is the king of all the gods and goddesses, as is shown by his sceptre and by the Capitol on the lofty hill. Concerning that god they publish a saying which, although that of a poet, is -most apt, "All things are full of Jove."<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a> Varro believes that +most apt, "All things are full of Jove."<a id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a> Varro believes that this god is worshipped, although called by another name, even -by those who worship one God alone without any image. But<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> +by those who worship one God alone without any image. But<span class="pagenum"><a id="Page_146">[Pg 146]</a></span> if this is so, why has he been so badly used at Rome (and indeed by other nations too), that an image of him should be made?—a thing which was so displeasing to Varro himself, @@ -6811,7 +6818,7 @@ people have both taken away fear and added error.</p> parts of the world.</i></p> <p>Why, also, is Juno united to him as his wife, who is called -at once "sister and yokefellow?"<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a> Because, say they, we have +at once "sister and yokefellow?"<a id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a> Because, say they, we have Jove in the ether, Juno in the air; and these two elements are united, the one being superior, the other inferior. It is not he, then, of whom it is said, "All things are full of Jove," if @@ -6838,7 +6845,7 @@ can it be than earth? Lo, then, since the whole physical world is complete in these four or three elements, where shall Minerva be? What should she possess, what should she fill? For she is placed in the Capitol along with these two, although -she is not the offspring of their marriage. Or if they say that<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> +she is not the offspring of their marriage. Or if they say that<span class="pagenum"><a id="Page_147">[Pg 147]</a></span> she possesses the higher part of the ether,—and on that account the poets have feigned that she sprang from the head of Jove,—why then is she not rather reckoned queen of the gods, because @@ -6850,7 +6857,7 @@ then? By no means, say they; that is an old wife's fable. Lo, we are not to believe fables, and must hold more worthy opinions concerning the gods! Why, then, do they not assign to the father of Jove a seat, if not of higher, at least of equal -honour? Because Saturn, say they, is length of time.<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a> Therefore +honour? Because Saturn, say they, is length of time.<a id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a> Therefore they who worship Saturn worship Time; and it is insinuated that Jupiter, the king of the gods, was born of Time. For is anything unworthy said when Jupiter and Juno are said to @@ -6862,8 +6869,8 @@ Virgil out of poetic figments, but out of the books of philosophers,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Then Ether, the Father Almighty, in copious showers descended<br /></span> -<span class="i1">Into his spouse's glad bosom, making it fertile,"<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a><br /></span> +<span class="i0">"Then Ether, the Father Almighty, in copious showers descended<br ></span> +<span class="i1">Into his spouse's glad bosom, making it fertile,"<a id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a><br ></span> </div></div></div> <p>—that is, into the bosom of Tellus, or the earth. Although @@ -6880,7 +6887,7 @@ worship as Ceres, and also as Vesta; while yet they more frequently affirm that Vesta is nothing else than fire, pertaining to the hearths, without which the city cannot exist; and therefore virgins are wont to serve her, because as nothing is -born of a virgin, so nothing is born of fire;—but all this<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span> +born of a virgin, so nothing is born of fire;—but all this<span class="pagenum"><a id="Page_148">[Pg 148]</a></span> nonsense ought to be completely abolished and extinguished by Him who is born of a virgin. For who can bear that, while they ascribe to the fire so much honour, and, as it were, @@ -6892,7 +6899,7 @@ the one a virgin, the other not a maid? Or rather, are there three, one the goddess of virgins, who is also called Vesta, another the goddess of wives, and another of harlots? To her also the Phenicians offered a gift by prostituting their -daughters before they united them to husbands.<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a> Which of +daughters before they united them to husbands.<a id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a> Which of these is the wife of Vulcan? Certainly not the virgin, since she has a husband. Far be it from us to say it is the harlot, lest we should seem to wrong the son of Juno and fellow-worker @@ -6921,7 +6928,7 @@ him yield to his sister and brothers their parts of it: now let him be the ether, that from above he may embrace Juno, the air spread out beneath; again, let him be the whole heaven along with the air, and impregnate with fertilizing showers -and seeds the earth, as his wife, and, at the same time, his<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> +and seeds the earth, as his wife, and, at the same time, his<span class="pagenum"><a id="Page_149">[Pg 149]</a></span> mother (for this is not vile in divine beings); and yet again (that it may not be necessary to run through them all), let him, the one god, of whom many think it has been said by @@ -6929,8 +6936,8 @@ a most noble poet,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"For God pervadeth all things,<br /></span> -<span class="i1">All lands, and the tracts of the sea, and the depth of the heavens,"<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a>—<br /></span> +<span class="i0">"For God pervadeth all things,<br ></span> +<span class="i1">All lands, and the tracts of the sea, and the depth of the heavens,"<a id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a>—<br ></span> </div></div></div> <p>let it be him who in the ether is Jupiter; in the air, Juno; @@ -6964,7 +6971,7 @@ food: from the terror of infants, let him be styled Paventia: from the hope which comes, Venilia; from voluptuousness, Volupia; from action, Agenor: from the stimulants by which man is spurred on to much action, let him be named the goddess -Stimula: let him be the goddess Strenia, for making<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span> +Stimula: let him be the goddess Strenia, for making<span class="pagenum"><a id="Page_150">[Pg 150]</a></span> strenuous; Numeria, who teaches to number; Camœna, who teaches to sing: let him be both the god Consus for granting counsel, and the goddess Sentia for inspiring sentences: let @@ -7003,7 +7010,7 @@ minutely, it is foolishly spoken. Surely none of them could be passed by if he who singly possesses them all should be worshipped. For, to omit other things which are innumerable, when they say that all the stars are parts of Jove, -and are all alive, and have rational souls, and therefore<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> +and are all alive, and have rational souls, and therefore<span class="pagenum"><a id="Page_151">[Pg 151]</a></span> without controversy are gods, can they not see how many they do not worship, to how many they do not build temples or set up altars, and to how very few, in fact, of the stars they @@ -7048,7 +7055,7 @@ think of it, yet cannot be spoken without irreverence.</p> the one God.</i></p> <p>But if they contend that only rational animals, such as -men, are parts of God, I do not really see how, if the whole<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span> +men, are parts of God, I do not really see how, if the whole<span class="pagenum"><a id="Page_152">[Pg 152]</a></span> world is God, they can separate beasts from being parts of Him. But what need is there of striving about that? Concerning the rational animal himself,—that is, man,—what more unhappy @@ -7094,7 +7101,7 @@ entirely approve and praise them.</p> <p class="center">15. <i>Whether it is suitable for good men to wish to rule more widely.</i></p> <p>Let them ask, then, whether it is quite fitting for good -men to rejoice in extended empire. For the iniquity of<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> +men to rejoice in extended empire. For the iniquity of<span class="pagenum"><a id="Page_153">[Pg 153]</a></span> those with whom just wars are carried on favours the growth of a kingdom, which would certainly have been small if the peace and justice of neighbours had not by any wrong provoked @@ -7135,7 +7142,7 @@ would have been held to be so, had he been recognised and worshipped, not as a stone in the Capitol, but as the true King of kings and Lord of lords.</p> -<p><span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span></p> +<p><span class="pagenum"><a id="Page_154">[Pg 154]</a></span></p> <blockquote style="text-indent:-2em"> @@ -7182,7 +7189,7 @@ Indeed, they have imagined such things concerning the gods, that if the poets had feigned the like, and they should have been discussed by us, they would have replied that they were laughable figments of the poets not to be attributed to true -deities. And yet they themselves did not laugh when they<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> +deities. And yet they themselves did not laugh when they<span class="pagenum"><a id="Page_155">[Pg 155]</a></span> were, not reading in the poets, but worshipping in the temples such doating follies. Therefore they should entreat Jove alone for all things, and supplicate him only. For if Victory @@ -7224,7 +7231,7 @@ good have by previous merit; but fortune, which is termed good without any trial of merit, befalls both good and bad men fortuitously, whence also she is named Fortune. How, therefore, is she good, who without any discernment comes -both to the good and to the bad? Why is she worshipped,<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> +both to the good and to the bad? Why is she worshipped,<span class="pagenum"><a id="Page_156">[Pg 156]</a></span> who is thus blind, running at random on any one whatever, so that for the most part she passes by her worshippers, and cleaves to those who despise her? Or if her worshippers @@ -7242,7 +7249,7 @@ at least, let the bad worship her, who do not choose to have merit by which the goddess Felicity might be invited.</p> -<p class="center">19. <i>Concerning Fortuna Muliebris.</i><a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a></p> +<p class="center">19. <i>Concerning Fortuna Muliebris.</i><a id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a></p> <p>To this supposed deity, whom they call Fortuna, they ascribe so much, indeed, that they have a tradition that the @@ -7269,7 +7276,7 @@ so great a miracle has been wrought by feminine loquacity.</p> and sacred rites, passing by other good qualities, which ought likewise to have been worshipped, if deity was rightly attributed to these.</i></p></blockquote> -<p>They have made Virtue also a goddess, which, indeed, if it<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> +<p>They have made Virtue also a goddess, which, indeed, if it<span class="pagenum"><a id="Page_157">[Pg 157]</a></span> could be a goddess, had been preferable to many. And now, because it is not a goddess, but a gift of God, let <i>it</i> be obtained by prayer from Him, by whom alone it can be given, and the @@ -7284,7 +7291,7 @@ they have thought proper to distribute virtue into four divisions—prudence justice, fortitude, and temperance—and as each of these divisions has its own virtues, faith is among the parts of justice, and has the chief place with as many of us as -know what that saying means, "The just shall live by faith."<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a> +know what that saying means, "The just shall live by faith."<a id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a> But if Faith is a goddess, I wonder why these keen lovers of a multitude of gods have wronged so many other goddesses, by passing them by, when they could have dedicated temples and @@ -7310,7 +7317,7 @@ yet have obtained separate altars in temples of their own.</p> least to have been content with Virtue and Felicity.</i></p> <p>These, not verity but vanity has made goddesses. For -these are gifts of the true God, not themselves goddesses.<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> +these are gifts of the true God, not themselves goddesses.<span class="pagenum"><a id="Page_158">[Pg 158]</a></span> However, where virtue and felicity are, what else is sought for? What can suffice the man whom virtue and felicity do not suffice? For surely virtue comprehends all things we @@ -7349,7 +7356,7 @@ when standing; to the goddess Adeona when coming; to Abeona when going away; to the goddess Mens that they might have a good mind; to the god Volumnus, and the goddess Volumna, that they might wish for good things; to -the nuptial gods, that they might make good matches; to the<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> +the nuptial gods, that they might make good matches; to the<span class="pagenum"><a id="Page_159">[Pg 159]</a></span> rural gods, and chiefly to the goddess Fructesca herself, that they might receive the most abundant fruits; to Mars and Bellona, that they might carry on war well; to the goddess @@ -7391,7 +7398,7 @@ inasmuch as it is a great felicity to attain virtue?</p> glories in having himself conferred on the Romans.</i></p> <p>What is it, then, that Varro boasts he has bestowed as a -very great benefit on his fellow-citizens, because he not only<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> +very great benefit on his fellow-citizens, because he not only<span class="pagenum"><a id="Page_160">[Pg 160]</a></span> recounts the gods who ought to be worshipped by the Romans, but also tells what pertains to each of them? "Just as it is of no advantage," he says, "to know the name and appearance @@ -7435,7 +7442,7 @@ goddess before all others? Why did he supplicate the other gods for anything, since he would have lacked nothing had she been with him? For even he himself would neither have been first a king, then afterwards, as they think, a god, if this -goddess had not been propitious to him. Why, therefore, did<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> +goddess had not been propitious to him. Why, therefore, did<span class="pagenum"><a id="Page_161">[Pg 161]</a></span> he appoint as gods for the Romans, Janus, Jove, Mars, Picus, Faunus, Tiberinus, Hercules, and others, if there were more of them? Why did Titus Tatius add Saturn, Ops, Sun, Moon, @@ -7465,14 +7472,14 @@ of the worshippers? Last of all, if it seemed good to worship so great a goddess along with a most unworthy crowd, why at least was she not worshipped in a more honourable way than the rest? For is it not intolerable that Felicity is placed -neither among the gods <i>Consentes</i>,<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a> whom they allege to be +neither among the gods <i>Consentes</i>,<a id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a> whom they allege to be admitted into the council of Jupiter, nor among the gods whom they term <i>Select</i>? Some temple might be made for her which might be pre-eminent, both in loftiness of site and dignity of style. Why, indeed, not something better than is made for Jupiter himself? For who gave the kingdom even to Jupiter but Felicity? I am supposing that when he reigned he was -happy. Felicity, however, is certainly more valuable than a<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> +happy. Felicity, however, is certainly more valuable than a<span class="pagenum"><a id="Page_162">[Pg 162]</a></span> kingdom. For no one doubts that a man might easily be found who may fear to be made a king; but no one is found who is unwilling to be happy. Therefore, if it is thought they @@ -7512,7 +7519,7 @@ of Felicity, than to be eminent without her in their own places.</p> <p>Thus the goddess Felicity being established in the largest and loftiest place, the citizens should learn whence the furtherance of every good desire should be sought. And so, by the -persuasion of nature herself, the superfluous multitude of other<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> +persuasion of nature herself, the superfluous multitude of other<span class="pagenum"><a id="Page_163">[Pg 163]</a></span> gods being abandoned, Felicity alone would be worshipped, prayer would be made to her alone, her temple alone would be frequented by the citizens who wished to be happy, which @@ -7554,7 +7561,7 @@ such a degree as not to know that these things are divine gifts, and not gods? But as they knew that such things are granted to no one, except by some god freely bestowing them, they called the gods whose names they did not find out by the -names of those things which they deemed to be given by them;<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span> +names of those things which they deemed to be given by them;<span class="pagenum"><a id="Page_164">[Pg 164]</a></span> sometimes slightly altering the name for that purpose, as, for example, from war they have named Bellona, not <i>bellum</i>; from cradles, Cunina, not <i>cunæ</i>; from standing corn, Segetia, not <i>seges</i>; @@ -7596,7 +7603,7 @@ he ought to wish for) serve the one God, the giver of felicity. This God is not he whom they call Jupiter. For if they acknowledged him to be the giver of felicity, they would not seek, under the name of Felicity itself, for another god or goddess -by whom felicity might be given; nor could they tolerate that<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> +by whom felicity might be given; nor could they tolerate that<span class="pagenum"><a id="Page_165">[Pg 165]</a></span> Jupiter himself should be worshipped with such infamous attributes. For he is said to be the debaucher of the wives of others; he is the shameless lover and ravisher of a beautiful boy.</p> @@ -7607,7 +7614,7 @@ their worshippers.</i></p> <p>"But," says Cicero, "Homer invented these things, and transferred things human to the gods: I would rather transfer -things divine to us."<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a> The poet, by ascribing such crimes to +things divine to us."<a id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a> The poet, by ascribing such crimes to the gods, has justly displeased the grave man. Why, then, are the scenic plays, where these crimes are habitually spoken of, acted, exhibited, in honour of the gods, reckoned among things @@ -7636,8 +7643,8 @@ he did not dare to obey, he fell into a virulent and horrible disease. But then, on the advice of his friends, he gave information to the magistrates, and was carried in a litter into the senate, and having, on declaring his dream, immediately -recovered strength, went away on his own feet whole.<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a> -The senate, amazed at so great a miracle, decreed that the<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> +recovered strength, went away on his own feet whole.<a id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a> +The senate, amazed at so great a miracle, decreed that the<span class="pagenum"><a id="Page_166">[Pg 166]</a></span> games should be renewed at fourfold cost. What sensible man does not see that men, being put upon by malignant demons, from whose domination nothing save the grace of @@ -7663,7 +7670,7 @@ infelicitously provoked to anger?</p> <p class="center">27. <i>Concerning the three kinds of gods about which the pontiff Scævola has discoursed.</i></p> -<p>It is recorded that the very learned pontiff Scævola<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a> had +<p>It is recorded that the very learned pontiff Scævola<a id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a> had distinguished about three kinds of gods—one introduced by the poets, another by the philosophers, another by the statesmen. The first kind he declares to be trifling, because many @@ -7672,11 +7679,11 @@ the gods; the second does not suit states, because it contains some things that are superfluous, and some, too, which it would be prejudicial for the people to know. It is no great matter about the superfluous things, for it is a common saying of -skilful lawyers, "Superfluous things do no harm."<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a> But what +skilful lawyers, "Superfluous things do no harm."<a id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a> But what are those things which do harm when brought before the multitude? "These," he says, "that Hercules, Æsculapius, Castor and Pollux, are not gods; for it is declared by learned -men that these were but men, and yielded to the common<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> +men that these were but men, and yielded to the common<span class="pagenum"><a id="Page_167">[Pg 167]</a></span> lot of mortals." What else? "That states have not the true images of the gods; because the true God has neither sex, nor age, nor definite corporeal members." The pontiff is @@ -7715,7 +7722,7 @@ wrong done the gods about whom they are feigned with impunity. But they do not hear thee, they are demons, they teach wicked things, they rejoice in vile things; not only do they not count it a wrong if these things are feigned about -them, but it is a wrong they are quite unable to bear if they<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> +them, but it is a wrong they are quite unable to bear if they<span class="pagenum"><a id="Page_168">[Pg 168]</a></span> are not acted at their stated festivals. But now, if thou wouldst call on Jupiter against them, chiefly for that reason that more of his crimes are wont to be acted in the scenic @@ -7760,7 +7767,7 @@ one here or not, would afterwards receive an eternal kingdom.</p> Roman empire was considered to be indicated.</i></p> <p>For what kind of augury is that which they have declared -to be most beautiful, and to which I referred a little ago, that<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> +to be most beautiful, and to which I referred a little ago, that<span class="pagenum"><a id="Page_169">[Pg 169]</a></span> Mars, and Terminus, and Juventas would not give place even to Jove the king of the gods? For thus, they say, it was signified that the nation dedicated to Mars,—that is, the Roman,—should @@ -7799,7 +7806,7 @@ and Assyria. Thus that god Terminus, who according to these books was the guardian of the Roman frontiers, and by that most beautiful auspice had not given place to Jove, would seem to have been more afraid of Hadrian, a -king of men, than of the king of the gods. The aforesaid<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span> +king of men, than of the king of the gods. The aforesaid<span class="pagenum"><a id="Page_170">[Pg 170]</a></span> provinces having also been taken back again, almost within our own recollection the frontier fell back, when Julian, given up to the oracles of their gods, with immoderate daring ordered @@ -7823,7 +7830,7 @@ the religious worship which is due to God should be paid to the nature of things which is established under the rule and government of the one true God, "serving," as saith the apostle, "the creature more than the Creator, who is blessed -for evermore."<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a> The help of this true God was necessary to +for evermore."<a id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a> The help of this true God was necessary to send holy and truly pious men, who would die for the true religion that they might remove the false from among the living.</p> @@ -7833,13 +7840,13 @@ living.</p> about the gods of the nations.</i></p> <p>Cicero the augur laughs at auguries, and reproves men for -regulating the purposes of life by the cries of crows and jackdaws.<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a> +regulating the purposes of life by the cries of crows and jackdaws.<a id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a> But it will be said that an academic philosopher, who argues that all things are uncertain, is unworthy to have any authority in these matters. In the second book of his <i>De -Natura Deorum</i>,<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> he introduces Lucilius Balbus, who, after +Natura Deorum</i>,<a id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> he introduces Lucilius Balbus, who, after showing that superstitions have their origin in physical and -philosophical truths, expresses his indignation at the setting up<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> +philosophical truths, expresses his indignation at the setting up<span class="pagenum"><a id="Page_171">[Pg 171]</a></span> of images and fabulous notions, speaking thus: "Do you not therefore see that from true and useful physical discoveries the reason may be drawn away to fabulous and imaginary gods? @@ -7864,7 +7871,7 @@ good to teach according to the Stoics. "For not only the philosophers," he says, "but also our forefathers, have made a distinction between superstition and religion. For those," he says, "who spent whole days in prayer, and offered sacrifice, -that their children might outlive them, are called superstitious."<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> +that their children might outlive them, are called superstitious."<a id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> Who does not see that he is trying, while he fears the public prejudice, to praise the religion of the ancients, and that he wishes to disjoin it from superstition, but cannot find @@ -7876,14 +7883,14 @@ genealogies of gods, their marriages, and kinships? When, therefore, these things are found fault with as superstitious, he implicates in that fault the ancients who instituted and worshipped such images. Nay, he implicates himself, who, -with whatever eloquence he may strive to extricate himself<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> +with whatever eloquence he may strive to extricate himself<span class="pagenum"><a id="Page_172">[Pg 172]</a></span> and be free, was yet under the necessity of venerating these images; nor dared he so much as whisper in a discourse to the people what in this disputation he plainly sounds forth. Let us Christians, therefore, give thanks to the Lord our God,—not to heaven and earth, as that author argues, but to Him who has made heaven and earth; because these superstitions, which -that Balbus, like a babbler,<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> scarcely reprehends, He, by the +that Balbus, like a babbler,<a id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> scarcely reprehends, He, by the most deep lowliness of Christ, by the preaching of the apostles, by the faith of the martyrs dying for the truth and living with the truth, has overthrown, not only in the hearts of the @@ -7919,7 +7926,7 @@ passed over in silence. I should be thought to conjecture these things, unless he himself, in another passage, had openly said, in speaking of religious rites, that many things are true which it is not only not useful for the common people to -know, but that it is expedient that the people should think<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> +know, but that it is expedient that the people should think<span class="pagenum"><a id="Page_173">[Pg 173]</a></span> otherwise, even though falsely, and therefore the Greeks have shut up the religious ceremonies and mysteries in silence, and within walls. In this he no doubt expresses the policy @@ -7932,7 +7939,7 @@ grace of God through Jesus Christ our Lord.</p> <p>The same most acute and learned author also says, that those alone seem to him to have perceived what God is, who have believed Him to be the soul of the world, governing it -by design and reason.<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a> And by this, it appears, that although +by design and reason.<a id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a> And by this, it appears, that although he did not attain to the truth,—for the true God is not a soul, but the maker and author of the soul,—yet if he could have been free to go against the prejudices of custom, he could @@ -7942,7 +7949,7 @@ reason; so that on this subject only this point would remain to be debated with him, that he had called Him a soul, and not rather the creator of the soul. He says, also, that the ancient Romans, for more than a hundred and seventy years, -worshipped the gods without an image.<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a> "And if this +worshipped the gods without an image.<a id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a> "And if this custom," he says, "could have remained till now, the gods would have been more purely worshipped." In favour of this opinion, he cites as a witness among others the Jewish @@ -7958,7 +7965,7 @@ when there were no images. Wherefore, when he says they alone have perceived what God is who have believed Him to be the governing soul of the world, and thinks that the rites of religion would have been more purely observed without -images, who fails to see how near he has come to the truth?<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span> +images, who fails to see how near he has come to the truth?<span class="pagenum"><a id="Page_174">[Pg 174]</a></span> For if he had been able to do anything against so inveterate an error, he would certainly have given it as his opinion both that the one God should be worshipped, and that He should @@ -8001,7 +8008,7 @@ like manner possess them as subjects. But who that was weak and unlearned could escape the deceits of both the princes of the state and the demons?</p> -<p><span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span></p> +<p><span class="pagenum"><a id="Page_175">[Pg 175]</a></span></p> <p class="center">33. <i>That the times of all kings and kingdoms are ordained by the judgment @@ -8046,7 +8053,7 @@ saved them from the hands of the Egyptians, who persecuted them, and wished to kill all their infants. Without the goddess Rumina they sucked; without Cunina they were cradled; without Educa and Potina they took food and drink; without -all those puerile gods they were educated; without the nuptial<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> +all those puerile gods they were educated; without the nuptial<span class="pagenum"><a id="Page_176">[Pg 176]</a></span> gods they were married; without the worship of Priapus they had conjugal intercourse; without invocation of Neptune the divided sea opened up a way for them to pass over, and overwhelmed @@ -8078,16 +8085,16 @@ seem to be invented by us. But now, reserving what is to follow for the following book, we must here set a bound to the prolixity of this one.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span></p> +<p><span class="pagenum"><a id="Page_177">[Pg 177]</a></span></p> -<h2><a name="BOOK_FIFTH183" id="BOOK_FIFTH183">BOOK FIFTH.</a><a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a></h2> +<h2><a id="BOOK_FIFTH183">BOOK FIFTH.</a><a id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -8123,10 +8130,10 @@ adduce considerable proof.</p> <p class="center">1. <i>That the cause of the Roman empire, and of all kingdoms, is neither fortuitous -nor consists in the position of the stars.</i><a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a></p> +nor consists in the position of the stars.</i><a id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a></p> <p>The cause, then, of the greatness of the Roman empire is -neither fortuitous nor fatal, according to the judgment or<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> +neither fortuitous nor fatal, according to the judgment or<span class="pagenum"><a id="Page_178">[Pg 178]</a></span> opinion of those who call those things <i>fortuitous</i> which either have no causes, or such causes as do not proceed from some intelligible order, and those things <i>fatal</i> which happen independently @@ -8165,7 +8172,7 @@ wicked deeds are decreed to be done,—such deeds as that if any terrestrial state should decree them, it would be condemned to overthrow by the decree of the whole human race. What judgment, then, is left to God concerning the deeds of men, -who is Lord both of the stars and of men, when to these deeds<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span> +who is Lord both of the stars and of men, when to these deeds<span class="pagenum"><a id="Page_179">[Pg 179]</a></span> a celestial necessity is attributed? Or, if they do not say that the stars, though they have indeed received a certain power from God, who is supreme, determine those things according to their @@ -8201,10 +8208,10 @@ and at the same moment?</p> in writing that he had suspected that a certain pair of brothers were twins, from the fact that they both took ill at once, and their disease advanced to its crisis and subsided in the same -time in each of them.<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a> Posidonius the Stoic, who was much +time in each of them.<a id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a> Posidonius the Stoic, who was much given to astrology, used to explain the fact by supposing that they had been born and conceived under the same constellation. -In this question the conjecture of the physician is by<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> +In this question the conjecture of the physician is by<span class="pagenum"><a id="Page_180">[Pg 180]</a></span> far more worthy to be accepted, and approaches much nearer to credibility, since, according as the parents were affected in body at the time of copulation, so might the first elements of @@ -8243,7 +8250,7 @@ interval of time elapsing between the births of twins, on account of that point in the heavens where the mark of the natal hour is placed, and which they call the "horoscope," it is either disproportionately small to the diversity which is -found in the dispositions, actions, habits, and fortunes of twins,<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> +found in the dispositions, actions, habits, and fortunes of twins,<span class="pagenum"><a id="Page_181">[Pg 181]</a></span> or it is disproportionately great when compared with the estate of twins, whether low or high, which is the same for both of them, the cause for whose greatest difference they place, in @@ -8263,7 +8270,7 @@ the potter's wheel, in the question about the birth of twins.</i></p> the potter's wheel is brought forward, which tells of the answer which Nigidius is said to have given when he was perplexed with this question, and on account of which he was called -<i>Figulus</i>.<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a> For, having whirled round the potter's wheel with +<i>Figulus</i>.<a id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a> For, having whirled round the potter's wheel with all his strength, he marked it with ink, striking it twice with the utmost rapidity, so that the strokes seemed to fall on the very same part of it. Then, when the rotation had ceased, @@ -8284,7 +8291,7 @@ the other, why, in the case of others who are not twins, do they dare, having examined their constellations, to declare such things as pertain to that secret which no one can comprehend, and to attribute them to the precise moment of the birth of each -individual? Now, if such predictions in connection with the<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> +individual? Now, if such predictions in connection with the<span class="pagenum"><a id="Page_182">[Pg 182]</a></span> natal hours of others who are not twins are to be vindicated on the ground that they are founded on the observation of more extended spaces in the heavens, whilst those very small moments @@ -8326,7 +8333,7 @@ things as these are connected with those minute intervals of time which elapse between the births of twins, and are not to be attributed to the constellations, wherefore are they predicted in the case of others from the examination of their constellations? -And if, on the other hand, these things are said to be<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span> +And if, on the other hand, these things are said to be<span class="pagenum"><a id="Page_183">[Pg 183]</a></span> predicted, because they are connected, not with minute and inappreciable moments, but with intervals of time which can be observed and noted down, what purpose is that potter's wheel @@ -8367,7 +8374,7 @@ of the constellations of birth, when the hour of conception is not also given, that its constellations may be inspected. But if they say that they predict attacks of sickness without examining the horoscope of conception, because these are indicated -by the moments of birth, how could they inform either<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> +by the moments of birth, how could they inform either<span class="pagenum"><a id="Page_184">[Pg 184]</a></span> of these twins when he would be sick, from the horoscope of his birth, when the other also, who had not the same horoscope of birth, must of necessity fall sick at the same time? Again, @@ -8406,7 +8413,7 @@ a certain sage chose an hour in which to lie with his wife, in order to secure his begetting an illustrious son. From this opinion also came that answer of Posidonius, the great astrologer and also philosopher, concerning those twins who were -attacked with sickness at the same time, namely, "That this<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> +attacked with sickness at the same time, namely, "That this<span class="pagenum"><a id="Page_185">[Pg 185]</a></span> had happened to them because they were conceived at the same time, and born at the same time." For certainly he added "conception," lest it should be said to him that they @@ -8448,7 +8455,7 @@ wonderful if we consider the wills of men, and the free gifts of God,—he is married; she is a sacred virgin: he has begotten a numerous offspring; she has never even married. But is not the virtue of the horoscope very great? I think I have -said enough to show the absurdity of that. But, say those<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span> +said enough to show the absurdity of that. But, say those<span class="pagenum"><a id="Page_186">[Pg 186]</a></span> astrologers, whatever be the virtue of the horoscope in other respects, it is certainly of significance with respect to birth. But why not also with respect to conception, which takes @@ -8489,7 +8496,7 @@ certain particular days for particular actions, men bring about certain new destinies for their actions? That man, for instance, according to this doctrine, was not born to have an illustrious son, but rather a contemptible one, and therefore, being a man -of learning, he chose an hour in which to lie with his wife.<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span> +of learning, he chose an hour in which to lie with his wife.<span class="pagenum"><a id="Page_187">[Pg 187]</a></span> He made, therefore, a destiny which he did not have before, and from that destiny of his own making something began to be fatal which was not contained in the destiny of his natal @@ -8528,7 +8535,7 @@ dare tell what kind of beast it is, whether it is a wool-bearing beast, or a beast suited for carrying burthens, or one fit for the plough, or for watching a house; for the astrologers are also tried with respect to the fates of dogs, and their answers -concerning these are followed by shouts of admiration on the<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> +concerning these are followed by shouts of admiration on the<span class="pagenum"><a id="Page_188">[Pg 188]</a></span> part of those who consult them. They so deceive men as to make them think that during the birth of a man the births of all other beings are suspended, so that not even a fly comes @@ -8570,7 +8577,7 @@ what it does become, there is no need that I should labour and strive with them in a merely verbal controversy, since they attribute the so-called order and connection of causes to the will and power of God most high, who is most rightly -and most truly believed to know all things before they come<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> +and most truly believed to know all things before they come<span class="pagenum"><a id="Page_189">[Pg 189]</a></span> to pass, and to leave nothing unordained; from whom are all powers, although the wills of all are not from Him. Now, that it is chiefly the will of God most high, whose power @@ -8580,18 +8587,18 @@ not, Annæus Seneca is the author:—</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Father supreme, Thou ruler of the lofty heavens,<br /></span> -<span class="i1">Lead me where'er it is Thy pleasure; I will give<br /></span> -<span class="i1">A prompt obedience, making no delay,<br /></span> -<span class="i1">Lo! here I am. Promptly I come to do Thy sovereign will;<br /></span> -<span class="i1">If Thy command shall thwart my inclination, I will still<br /></span> -<span class="i1">Follow Thee groaning, and the work assigned,<br /></span> -<span class="i1">With all the suffering of a mind repugnant,<br /></span> -<span class="i1">Will perform, being evil; which, had I been good,<br /></span> -<span class="i1">I should have undertaken and performed, though hard,<br /></span> -<span class="i1">With virtuous cheerfulness.<br /></span> -<span class="i1">The Fates do lead the man that follows willing;<br /></span> -<span class="i1">But the man that is unwilling, him they drag."<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a><br /></span> +<span class="i0">"Father supreme, Thou ruler of the lofty heavens,<br ></span> +<span class="i1">Lead me where'er it is Thy pleasure; I will give<br ></span> +<span class="i1">A prompt obedience, making no delay,<br ></span> +<span class="i1">Lo! here I am. Promptly I come to do Thy sovereign will;<br ></span> +<span class="i1">If Thy command shall thwart my inclination, I will still<br ></span> +<span class="i1">Follow Thee groaning, and the work assigned,<br ></span> +<span class="i1">With all the suffering of a mind repugnant,<br ></span> +<span class="i1">Will perform, being evil; which, had I been good,<br ></span> +<span class="i1">I should have undertaken and performed, though hard,<br ></span> +<span class="i1">With virtuous cheerfulness.<br ></span> +<span class="i1">The Fates do lead the man that follows willing;<br ></span> +<span class="i1">But the man that is unwilling, him they drag."<a id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a><br ></span> </div></div></div> <p>Most evidently, in this last verse, he calls that "fate" which @@ -8606,9 +8613,9 @@ Latin, also favour this opinion:—</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Such are the minds of men, as is the light<br /></span> -<span class="i1">Which Father Jove himself doth pour<br /></span> -<span class="i1">Illustrious o'er the fruitful earth."<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a><br /></span> +<span class="i0">"Such are the minds of men, as is the light<br ></span> +<span class="i1">Which Father Jove himself doth pour<br ></span> +<span class="i1">Illustrious o'er the fruitful earth."<a id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a><br ></span> </div></div></div> <p>Not that Cicero wishes that a poetical sentiment should @@ -8623,14 +8630,14 @@ fate, since they call by the name of Jupiter him whom they reckon the supreme god, from whom, they say, hangs the whole chain of fates.</p> -<p><span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span></p> +<p><span class="pagenum"><a id="Page_190">[Pg 190]</a></span></p> <p class="center">9. <i>Concerning the foreknowledge of God and the free will of man, in opposition to the definition of Cicero.</i></p> <p>The manner in which Cicero addresses himself to the task of refuting the Stoics, shows that he did not think he could effect anything against them in argument unless he had first -demolished divination.<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a> And this he attempts to accomplish +demolished divination.<a id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a> And this he attempts to accomplish by denying that there is any knowledge of future things, and maintains with all his might that there is no such knowledge either in God or man, and that there is no prediction @@ -8649,10 +8656,10 @@ God exists, and at the same time to deny that He has foreknowledge of future things, is the most manifest folly. This Cicero himself saw, and therefore attempted to assert the doctrine embodied in the words of Scripture, "The fool hath -said in his heart, There is no God."<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a> That, however, he did +said in his heart, There is no God."<a id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a> That, however, he did not do in his own person, for he saw how odious and offensive such an opinion would be; and, therefore in his book on the -nature of the gods,<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a> he makes Cotta dispute concerning this +nature of the gods,<a id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a> he makes Cotta dispute concerning this against the Stoics, and preferred to give his own opinion in favour of Lucilius Balbus, to whom he assigned the defence of the Stoical position, rather than in favour of Cotta, who maintained @@ -8664,7 +8671,7 @@ fate, and by so doing destroy free will. For he thinks that, the knowledge of future things being once conceded, fate follows as so necessary a consequence that it cannot be denied.</p> -<p>But, let these perplexing debatings and disputations of the<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> +<p>But, let these perplexing debatings and disputations of the<span class="pagenum"><a id="Page_191">[Pg 191]</a></span> philosophers go on as they may, we, in order that we may confess the most high and true God Himself, do confess His will, supreme power, and prescience. Neither let us be afraid @@ -8703,7 +8710,7 @@ of those two chose the freedom of the will, to confirm which he denied the foreknowledge of future things; and thus, wishing to make men free, he makes them sacrilegious. But the religious mind chooses both, confesses both, and maintains -both by the faith of piety. But how so? says Cicero; for the<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span> +both by the faith of piety. But how so? says Cicero; for the<span class="pagenum"><a id="Page_192">[Pg 192]</a></span> knowledge of future things being granted, there follows a chain of consequences which ends in this, that there can be nothing depending on our own free wills. And further, if there is @@ -8741,8 +8748,8 @@ understand fate to mean that which is spoken, deriving it from sacred Scriptures, "God hath spoken once; these two things have I heard, that power belongeth unto God. Also unto Thee, O God, belongeth mercy: for Thou wilt render unto -every man according to his works."<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a> Now the expression, -"Once hath He spoken," is to be understood as meaning "<i>immovably</i>,<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span>" +every man according to his works."<a id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a> Now the expression, +"Once hath He spoken," is to be understood as meaning "<i>immovably</i>,<span class="pagenum"><a id="Page_193">[Pg 193]</a></span>" that is, unchangeably hath He spoken, inasmuch as He knows unchangeably all things which shall be, and all things which He will do. We might, then, use the word fate @@ -8781,7 +8788,7 @@ mean the wills either of the good or of the wicked. And from this we conclude that there are no efficient causes of all things which come to pass unless voluntary causes, that is, such as belong to that nature which is the spirit of life. For the air -or wind is called spirit, but, inasmuch as it is a body, it is not<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> +or wind is called spirit, but, inasmuch as it is a body, it is not<span class="pagenum"><a id="Page_194">[Pg 194]</a></span> the spirit of life. The spirit of life, therefore, which quickens all things, and is the creator of every body, and of every created spirit, is God Himself, the uncreated spirit. In His @@ -8820,7 +8827,7 @@ confesses that He exists, but denies that He is prescient of future things, what is that but just "the fool saying in his heart there is no God?" For one who is not prescient of all future things is not God. Wherefore our wills also have just -so much power as God willed and foreknew that they should<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> +so much power as God willed and foreknew that they should<span class="pagenum"><a id="Page_195">[Pg 195]</a></span> have; and therefore whatever power they have, they have it within most certain limits; and whatever they are to do, they are most assuredly to do, for He whose foreknowledge is infallible @@ -8862,7 +8869,7 @@ diminished when we say that He cannot die or fall into error,—for this is in such a way impossible to Him, that if it were possible for Him, He would be of less power. But assuredly He is rightly called omnipotent, though He can neither die -nor fall into error. For He is called omnipotent on account<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span> +nor fall into error. For He is called omnipotent on account<span class="pagenum"><a id="Page_196">[Pg 196]</a></span> of His doing what He wills, not on account of His suffering what He wills not; for if that should befall Him, He would by no means be omnipotent. Wherefore, He cannot do some @@ -8901,7 +8908,7 @@ well. For he lives ill who does not believe well concerning God. Wherefore, be it far from us, in order to maintain our freedom, to deny the prescience of Him by whose help we are or shall be free. Consequently, it is not in vain that laws are -enacted, and that reproaches, exhortations, praises, and vituperations<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> +enacted, and that reproaches, exhortations, praises, and vituperations<span class="pagenum"><a id="Page_197">[Pg 197]</a></span> are had recourse to; for these also He foreknew, and they are of great avail, even as great as He foreknew that they would be of. Prayers, also, are of avail to procure those things @@ -8943,7 +8950,7 @@ has given intelligence and will; who has not left, not to speak of heaven and earth, angels and men, but not even the entrails of the smallest and most contemptible animal, or the feather of a bird, or the little flower of a plant, or the leaf of a tree, -without an harmony, and, as it were, a mutual peace among<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> +without an harmony, and, as it were, a mutual peace among<span class="pagenum"><a id="Page_198">[Pg 198]</a></span> all its parts;—that God can never be believed to have left the kingdoms of men, their dominations and servitudes, outside of the laws of His providence.</p> @@ -8972,7 +8979,7 @@ the sole exception of the Hebrews, they worshipped false gods, and sacrificed victims, not to God, but to demons, have nevertheless this commendation bestowed on them by their historian, that they were "greedy of praise, prodigal of wealth, desirous -of great glory, and content with a moderate fortune."<a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a> Glory +of great glory, and content with a moderate fortune."<a id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a> Glory they most ardently loved: for it they wished to live, for it they did not hesitate to die. Every other desire was repressed by the strength of their passion for that one thing. At length @@ -8981,7 +8988,7 @@ glorious to rule and to command, they first earnestly desired to be free, and then to be mistress. Hence it was that, not enduring the domination of kings, they put the government into the hands of two chiefs, holding office for a year, who -were called consuls, not kings or lords.<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a> But royal pomp<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> +were called consuls, not kings or lords.<a id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a> But royal pomp<span class="pagenum"><a id="Page_199">[Pg 199]</a></span> seemed inconsistent with the administration of a ruler (<i>regentis</i>), or the benevolence of one who consults (that is, for the public good) (<i>consulentis</i>), but rather with the haughtiness of @@ -9014,32 +9021,32 @@ prompted by all these motives:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Porsenna there, with pride elate,<br /></span> -<span class="i1">Bids Rome to Tarquin ope her gate;<br /></span> -<span class="i1">With arms he hems the city in,<br /></span> -<span class="i1">Æneas' sons stand firm to win."<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a><br /></span> +<span class="i0">"Porsenna there, with pride elate,<br ></span> +<span class="i1">Bids Rome to Tarquin ope her gate;<br ></span> +<span class="i1">With arms he hems the city in,<br ></span> +<span class="i1">Æneas' sons stand firm to win."<a id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a><br ></span> </div></div></div> <p>At that time it was their greatest ambition either to die bravely or to live free; but when liberty was obtained, so great a desire of glory took possession of them, that liberty -alone was not enough unless domination also should be sought,<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span> +alone was not enough unless domination also should be sought,<span class="pagenum"><a id="Page_200">[Pg 200]</a></span> their great ambition being that which the same poet puts into the mouth of Jupiter:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Nay, Juno's self, whose wild alarms<br /></span> -<span class="i1">Set ocean, earth, and heaven in arms,<br /></span> -<span class="i1">Shall change for smiles her moody frown,<br /></span> -<span class="i1">And vie with me in zeal to crown<br /></span> -<span class="i1">Rome's sons, the nation of the gown.<br /></span> -<span class="i1">So stands my will. There comes a day,<br /></span> -<span class="i1">While Rome's great ages hold their way,<br /></span> -<span class="i1">When old Assaracus's sons<br /></span> -<span class="i1">Shall quit them on the myrmidons,<br /></span> -<span class="i1">O'er Phthia and Mycenæ reign,<br /></span> -<span class="i1">And humble Argos to their chain."<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a><br /></span> +<span class="i0">"Nay, Juno's self, whose wild alarms<br ></span> +<span class="i1">Set ocean, earth, and heaven in arms,<br ></span> +<span class="i1">Shall change for smiles her moody frown,<br ></span> +<span class="i1">And vie with me in zeal to crown<br ></span> +<span class="i1">Rome's sons, the nation of the gown.<br ></span> +<span class="i1">So stands my will. There comes a day,<br ></span> +<span class="i1">While Rome's great ages hold their way,<br ></span> +<span class="i1">When old Assaracus's sons<br ></span> +<span class="i1">Shall quit them on the myrmidons,<br ></span> +<span class="i1">O'er Phthia and Mycenæ reign,<br ></span> +<span class="i1">And humble Argos to their chain."<a id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a><br ></span> </div></div></div> <p>Which things, indeed, Virgil makes Jupiter predict as future, @@ -9056,16 +9063,16 @@ subjugating and vanquishing nations, says,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Others, belike, with happier grace,<br /></span> -<span class="i1">From bronze or stone shall call the face,<br /></span> -<span class="i1">Plead doubtful causes, map the skies,<br /></span> -<span class="i1">And tell when planets set or rise;<br /></span> -<span class="i1">But Roman thou, do thou control<br /></span> -<span class="i7">The nations far and wide;<br /></span> -<span class="i1">Be this thy genius, to impose<br /></span> -<span class="i1">The rule of peace on vanquished foes,<br /></span> -<span class="i1">Show pity to the humbled soul,<br /></span> -<span class="i7">And crush the sons of pride."<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a><br /></span> +<span class="i0">"Others, belike, with happier grace,<br ></span> +<span class="i1">From bronze or stone shall call the face,<br ></span> +<span class="i1">Plead doubtful causes, map the skies,<br ></span> +<span class="i1">And tell when planets set or rise;<br ></span> +<span class="i1">But Roman thou, do thou control<br ></span> +<span class="i7">The nations far and wide;<br ></span> +<span class="i1">Be this thy genius, to impose<br ></span> +<span class="i1">The rule of peace on vanquished foes,<br ></span> +<span class="i1">Show pity to the humbled soul,<br ></span> +<span class="i7">And crush the sons of pride."<a id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a><br ></span> </div></div></div> <p>These arts they exercised with the more skill the less they @@ -9074,7 +9081,7 @@ and mind in coveting and amassing riches, and through these corrupting morals, by extorting them from the miserable citizens and lavishing them on base stage-players. Hence these men of base character, who abounded when Sallust -wrote and Virgil sang these things, did not seek after honours<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> +wrote and Virgil sang these things, did not seek after honours<span class="pagenum"><a id="Page_201">[Pg 201]</a></span> and glory by these arts, but by treachery and deceit. Wherefore the same says, "But at first it was rather ambition than avarice that stirred the minds of men, which vice, however, is @@ -9082,7 +9089,7 @@ nearer to virtue. For glory, honour, and power are desired alike by the good man and by the ignoble; but the former," he says, "strives onward to them by the true way, whilst the other, knowing nothing of the good arts, seeks them -by fraud and deceit."<a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a> And what is meant by seeking the +by fraud and deceit."<a id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a> And what is meant by seeking the attainment of glory, honour, and power by good arts, is to seek them by virtue, and not by deceitful intrigue; for the good and the ignoble man alike desire these things, but the good @@ -9098,20 +9105,20 @@ what they ultimately referred it, namely, to honour; for, as to the bad, they had no virtue though they desired honour, and strove to possess it by fraud and deceit. Praise of a higher kind is bestowed upon Cato, for he says of him, -"The less he sought glory, the more it followed him."<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a> We +"The less he sought glory, the more it followed him."<a id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a> We say praise of a higher kind; for the glory with the desire of which the Romans burned is the judgment of men thinking well of men. And therefore virtue is better, which is content with no human judgment save that of one's own conscience. Whence the apostle says, "For this is our glory, -the testimony of our conscience."<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a> And in another place he +the testimony of our conscience."<a id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a> And in another place he says, "But let every one prove his own work, and then he -shall have glory in himself, and not in another."<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a> That glory, +shall have glory in himself, and not in another."<a id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a> That glory, honour, and power, therefore, which they desired for themselves, and to which the good sought to attain by good arts, should not be sought after by virtue, but virtue by them. For there is no true virtue except that which is directed -towards that end in which is the highest and ultimate good<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> +towards that end in which is the highest and ultimate good<span class="pagenum"><a id="Page_202">[Pg 202]</a></span> of man. Wherefore even the honours which Cato sought he ought not to have sought, but the state ought to have conferred them on him unsolicited, on account of his virtues.</p> @@ -9137,7 +9144,7 @@ good and the bad; all the rewards of virtue are got possession of by intrigue. And no wonder, when every individual consults only for his own good, when ye are the slaves of pleasure at home, and, in public affairs, of money and favour, no wonder -that an onslaught is made upon the unprotected republic."<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a></p> +that an onslaught is made upon the unprotected republic."<a id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a></p> <p>He who hears these words of Cato or of Sallust probably thinks that such praise bestowed on the ancient Romans was @@ -9151,7 +9158,7 @@ from the fathers, besides which there were other internal dissensions; and the only time at which there existed a just and moderate administration was after the banishment of the kings, and that no longer than whilst they had cause to be afraid of -Tarquin, and were carrying on the grievous war which had<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span> +Tarquin, and were carrying on the grievous war which had<span class="pagenum"><a id="Page_203">[Pg 203]</a></span> been undertaken on his account against Etruria; but afterwards the fathers oppressed the people as slaves, flogged them as the kings had done, drove them from their land, and, to @@ -9192,7 +9199,7 @@ when he speaks of the evil arising out of the corruption of morals, he reverses the expression, and says, "Poverty in the state, riches at home."</p> -<p><span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span></p> +<p><span class="pagenum"><a id="Page_204">[Pg 204]</a></span></p> <p class="center">13. <i>Concerning the love of praise, which, though it is a vice, is reckoned a virtue, @@ -9215,8 +9222,8 @@ says,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"You're bloated by ambition? take advice:<br /></span> -<span class="i1">Yon book will ease you if you read it thrice."<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a><br /></span> +<span class="i0">"You're bloated by ambition? take advice:<br ></span> +<span class="i1">Yon book will ease you if you read it thrice."<a id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a><br ></span> </div></div></div> <p>And the same poet, in a lyric song, hath thus spoken with @@ -9224,10 +9231,10 @@ the desire of repressing the passion for domination:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Rule an ambitious spirit, and thou hast<br /></span> -<span class="i1">A wider kingdom than if thou shouldst join<br /></span> -<span class="i1">To distant Gades Lybia, and thus<br /></span> -<span class="i1">Shouldst hold in service either Carthaginian."<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a><br /></span> +<span class="i0">"Rule an ambitious spirit, and thou hast<br ></span> +<span class="i1">A wider kingdom than if thou shouldst join<br ></span> +<span class="i1">To distant Gades Lybia, and thus<br ></span> +<span class="i1">Shouldst hold in service either Carthaginian."<a id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a><br ></span> </div></div></div> <p>Nevertheless, they who restrain baser lusts, not by the @@ -9243,7 +9250,7 @@ ancestors did many wonderful and illustrious things through desire of glory. So far, therefore, from resisting this vice, they even thought that it ought to be excited and kindled up, supposing that that would be beneficial to the republic. But not -even in his books on philosophy does Tully dissimulate this<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span> +even in his books on philosophy does Tully dissimulate this<span class="pagenum"><a id="Page_205">[Pg 205]</a></span> poisonous opinion, for he there avows it more clearly than day. For when he is speaking of those studies which are to be pursued with a view to the <i>true good</i>, and not with the @@ -9254,7 +9261,7 @@ universal and general statement:</p> <p>"Honour nourishes the arts, and all are stimulated to the prosecution of studies by glory; and those pursuits are always neglected which are generally -discredited."<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a></p></blockquote> +discredited."<a id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a></p></blockquote> <p class="center">14. <i>Concerning the eradication of the love of human praise, because all the glory @@ -9273,10 +9280,10 @@ praise may blush and yield to the love of truth. For so hostile is this vice to pious faith, if the love of glory be greater in the heart than the fear or love of God, that the Lord said, "How can ye believe, who look for glory from one -another, and do not seek the glory which is from God alone?"<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a> +another, and do not seek the glory which is from God alone?"<a id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a> Also, concerning some who had believed on Him, but were afraid to confess Him openly, the evangelist says, "They loved -the praise of men more than the praise of God;"<a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a> which did +the praise of men more than the praise of God;"<a id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a> which did not the holy apostles, who, when they proclaimed the name of Christ in those places where it was not only discredited, and therefore neglected,—according as Cicero says, "Those @@ -9285,8 +9292,8 @@ was even held in the utmost detestation, holding to what they had heard from the Good Master, who was also the physician of minds, "If any one shall deny me before men, him will I also deny before my Father who is in heaven, -and before the angels of God,"<a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a> amidst maledictions and -reproaches, and most grievous persecutions and cruel punishments,<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> +and before the angels of God,"<a id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a> amidst maledictions and +reproaches, and most grievous persecutions and cruel punishments,<span class="pagenum"><a id="Page_206">[Pg 206]</a></span> were not deterred from the preaching of human salvation by the noise of human indignation. And when, as they did and spake divine things, and lived divine lives, conquering, @@ -9301,13 +9308,13 @@ made to be what they themselves were. For their Master had taught them not to seek to be good for the sake of human glory, saying, "Take heed that ye do not your righteousness before men to be seen of them, or otherwise ye shall not -have a reward from your Father who is in heaven."<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a> But +have a reward from your Father who is in heaven."<a id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a> But again, lest, understanding this wrongly, they should, through fear of pleasing men, be less useful through concealing their goodness, showing for what end they ought to make it known, He says, "Let your works shine before men, that they may see your good deeds, and glorify your Father who is in -heaven."<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a> Not, observe, "that ye may be seen by them, that +heaven."<a id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a> Not, observe, "that ye may be seen by them, that is, in order that their eyes may be directed upon you,"—for of yourselves ye are nothing,—but "that they may glorify your Father who is in heaven," by fixing their regards on @@ -9327,17 +9334,17 @@ death to live in the mouths of their admirers?</p> <p class="center">15. <i>Concerning the temporal reward which God granted to the virtues of the Romans.</i></p> -<p>Now, therefore, with regard to those to whom God did not<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> +<p>Now, therefore, with regard to those to whom God did not<span class="pagenum"><a id="Page_207">[Pg 207]</a></span> purpose to give eternal life with His holy angels in His own celestial city, to the society of which that true piety which does not render the service of religion, which the Greeks call -λατρεία, to any save the true God conducts, if He had also +λατρεία, to any save the true God conducts, if He had also withheld from them the terrestrial glory of that most excellent empire, a reward would not have been rendered to their good arts,—that is, their virtues,—by which they sought to attain so great glory. For as to those who seem to do some good that they may receive glory from men, the Lord also says, -"Verily I say unto you, they have received their reward."<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a> +"Verily I say unto you, they have received their reward."<a id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a> So also these despised their own private affairs for the sake of the republic, and for its treasury resisted avarice, consulted for the good of their country with a spirit of freedom, addicted @@ -9368,7 +9375,7 @@ treasury of truth. And, therefore, it was not only for the sake of recompensing the citizens of Rome that her empire and glory had been so signally extended, but also that the citizens of that eternal city, during their pilgrimage here, -might diligently and soberly contemplate these examples, and<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span> +might diligently and soberly contemplate these examples, and<span class="pagenum"><a id="Page_208">[Pg 208]</a></span> see what a love they owe to the supernal country on account of life eternal, if the terrestrial country was so much beloved by its citizens on account of human glory.</p> @@ -9410,9 +9417,9 @@ it yields them that most insane pomp of human glory, in which "they have received their reward," who burned with excessive desire of it, and carried on most eager wars. For do not their lands pay tribute? Have they any privilege of -learning what the others are not privileged to learn? Are<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> +learning what the others are not privileged to learn? Are<span class="pagenum"><a id="Page_209">[Pg 209]</a></span> there not many senators in the other countries who do not -even know Rome by sight? Take away outward show,<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a> and +even know Rome by sight? Take away outward show,<a id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a> and what are all men after all but men? But even though the perversity of the age should permit that all the better men should be more highly honoured than others, neither thus @@ -9453,7 +9460,7 @@ if for the sake of this terrestrial city Brutus could even put to death his son,—a sacrifice which the heavenly city compels no one to make? But certainly it is more difficult to put to death one's sons, than to do what is required to be done for -the heavenly country, even to distribute to the poor those<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span> +the heavenly country, even to distribute to the poor those<span class="pagenum"><a id="Page_210">[Pg 210]</a></span> things which were looked upon as things to be amassed and laid up for one's children, or to let them go, if there arise any temptation which compels us to do so, for the sake of faith and @@ -9468,10 +9475,10 @@ he says,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"And call his own rebellious seed<br /></span> -<span class="i1">For menaced liberty to bleed.<br /></span> -<span class="i1">Unhappy father! howsoe'er<br /></span> -<span class="i1">The deed be judged by after days."<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a><br /></span> +<span class="i0">"And call his own rebellious seed<br ></span> +<span class="i1">For menaced liberty to bleed.<br ></span> +<span class="i1">Unhappy father! howsoe'er<br ></span> +<span class="i1">The deed be judged by after days."<a id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a><br ></span> </div></div></div> <p>But in the following verse he consoles him in his unhappiness, @@ -9479,7 +9486,7 @@ saying,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"His country's love shall all o'erbear."<br /></span> +<span class="i0">"His country's love shall all o'erbear."<br ></span> </div></div></div> <p>There are those two things, namely, liberty and the desire @@ -9502,7 +9509,7 @@ that his son was victorious, lest there should be more evil in the example of authority despised, than good in the glory of slaying an enemy;—if, I say, Torquatus acted thus, wherefore should they boast themselves, who, for the laws of -a celestial country, despise all earthly good things, which are<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> +a celestial country, despise all earthly good things, which are<span class="pagenum"><a id="Page_211">[Pg 211]</a></span> loved far less than sons? If Furius Camillus, who was condemned by those who envied him, notwithstanding that he had thrown off from the necks of his countrymen the yoke of @@ -9541,9 +9548,9 @@ say that that man has done a great thing for the eternal city who may have died by a like death, not, however, precipitating himself spontaneously into a gulf, but having suffered this death at the hands of some enemy of his faith, more especially -when he has received from his Lord, who is also King of<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> +when he has received from his Lord, who is also King of<span class="pagenum"><a id="Page_212">[Pg 212]</a></span> his country, a more certain oracle, "Fear not them who kill -the body, but cannot kill the soul?"<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a> If the Decii dedicated +the body, but cannot kill the soul?"<a id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a> If the Decii dedicated themselves to death, consecrating themselves in a form of words, as it were, that falling, and pacifying by their blood the wrath of the gods, they might be the means of delivering @@ -9568,7 +9575,7 @@ preaching of the gospel, by which the citizens of the heavenly city are delivered from divers errors, and gathered together from divers wanderings, to whom his Lord has said, when anxious about the burial of his father, "Follow me, and let -the dead bury their dead?"<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a> Regulus, in order not to break +the dead bury their dead?"<a id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a> Regulus, in order not to break his oath, even with his most cruel enemies, returned to them from Rome itself, because (as he is said to have replied to the Romans when they wished to retain him) he could not have @@ -9579,7 +9586,7 @@ them in the senate. If Regulus acted thus, what tortures are not to be despised for the sake of good faith toward that country to whose beatitude faith itself leads? Or what will a man have rendered to the Lord for all He has bestowed upon -him, if, for the faithfulness he owes to Him, he shall have<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> +him, if, for the faithfulness he owes to Him, he shall have<span class="pagenum"><a id="Page_213">[Pg 213]</a></span> suffered such things as Regulus suffered at the hands of his most ruthless enemies for the good faith which he owed to them? And how shall a Christian dare vaunt himself of his @@ -9616,8 +9623,8 @@ common property of their riches with a far nobler purpose, even that (according to what is written in the Acts of the Apostles) they may distribute to each one according to his need, and that no one may say that anything is his own, but -that all things may be their common possession,<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a>—ought they -not to understand that they should not vaunt themselves, because<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> +that all things may be their common possession,<a id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a>—ought they +not to understand that they should not vaunt themselves, because<span class="pagenum"><a id="Page_214">[Pg 214]</a></span> they do that to obtain the society of angels, when those men did well-nigh the same thing to preserve the glory of the Romans?</p> @@ -9639,7 +9646,7 @@ of a terrestrial city, and that, too, if we shall feel conscious that we have held them fast, we may not be lifted up with pride, because, as the apostle says, "The sufferings of the present time are not worthy to be compared to the glory -which shall be revealed in us."<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a> But so far as regards human +which shall be revealed in us."<a id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a> But so far as regards human and temporal glory, the lives of these ancient Romans were reckoned sufficiently worthy. Therefore, also, we see, in the light of that truth which, veiled in the Old Testament, is revealed @@ -9658,7 +9665,7 @@ rejected the giver of true glory, and of the eternal city.</p> <p class="center">19. <i>Concerning the difference between true glory and the desire of domination.</i></p> <p>There is assuredly a difference between the desire of human -glory and the desire of domination; for, though he who has<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span> +glory and the desire of domination; for, though he who has<span class="pagenum"><a id="Page_215">[Pg 215]</a></span> an overweening delight in human glory will be also very prone to aspire earnestly after domination, nevertheless they who desire the true glory even of human praise strive not to displease @@ -9698,7 +9705,7 @@ he strives earnestly to have their praises directed to Him from whom every one receives whatever in him is truly praiseworthy. But he who is a despiser of glory, but is greedy of domination, exceeds the beasts in the vices of cruelty and -luxuriousness. Such, indeed, were certain of the Romans,<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span> +luxuriousness. Such, indeed, were certain of the Romans,<span class="pagenum"><a id="Page_216">[Pg 216]</a></span> who, wanting the love of esteem, wanted not the thirst for domination; and that there were many such, history testifies. But it was Nero Cæsar who was the first to reach the summit, @@ -9711,20 +9718,20 @@ power and domination are not given even to such men save by the providence of the most high God, when He judges that the state of human affairs is worthy of such lords. The divine utterance is clear on this matter; for the Wisdom of God thus -speaks: "By me kings reign, and tyrants possess the land."<a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a> +speaks: "By me kings reign, and tyrants possess the land."<a id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a> But, that it may not be thought that by "tyrants" is meant, not wicked and impious kings, but brave men, in accordance with the ancient use of the word, as when Virgil says,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"For know that treaty may not stand<br /></span> -<span class="i1">Where king greets king and joins not hand,"<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a><br /></span> +<span class="i0">"For know that treaty may not stand<br ></span> +<span class="i1">Where king greets king and joins not hand,"<a id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a><br ></span> </div></div></div> <p>in another place it is most unambiguously said of God, that He "maketh the man who is an hypocrite to reign on account -of the perversity of the people."<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a> Wherefore, though I have, +of the perversity of the people."<a id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a> Wherefore, though I have, according to my ability, shown for what reason God, who alone is true and just, helped forward the Romans, who were good according to a certain standard of an earthly state, to @@ -9741,7 +9748,7 @@ more useful to the earthly city when they possess even that virtue than if they had not even that. But there could be nothing more fortunate for human affairs than that, by the mercy of God, they who are endowed with true piety of life, -if they have the skill for ruling people, should also have the<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> +if they have the skill for ruling people, should also have the<span class="pagenum"><a id="Page_217">[Pg 217]</a></span> power. But such men, however great virtues they may possess in this life, attribute it solely to the grace of God that He has bestowed it on them—willing, believing, seeking. And, at @@ -9784,7 +9791,7 @@ of the body, be grievously offended. Thus the virtues, with the whole dignity of their glory, will be the slaves of Pleasure, as of some imperious and disreputable woman.</p> -<p>There is nothing, say our philosophers, more disgraceful<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> +<p>There is nothing, say our philosophers, more disgraceful<span class="pagenum"><a id="Page_218">[Pg 218]</a></span> and monstrous than this picture, and which the eyes of good men can less endure. And they say the truth. But I do not think that the picture would be sufficiently becoming, @@ -9826,7 +9833,7 @@ principles which guide His administration, in so far as it has seemed good to Him to explain it, nevertheless it is too much for us, and far surpasses our strength, to discuss the hidden things of men's hearts, and by a clear examination to determine -the merits of various kingdoms. He, therefore, who is<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span> +the merits of various kingdoms. He, therefore, who is<span class="pagenum"><a id="Page_219">[Pg 219]</a></span> the one true God, who never leaves the human race without just judgment and help, gave a kingdom to the Romans when He would, and as great as He would, as He did also to the @@ -9867,7 +9874,7 @@ Jupiter. Manifestly these things are ruled and governed by the one God according as He pleases; and if His motives are hid, are they therefore unjust?</p> -<p><span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span></p> +<p><span class="pagenum"><a id="Page_220">[Pg 220]</a></span></p> <p class="center">22. <i>The durations and issues of war depend on the will of God.</i></p> @@ -9894,7 +9901,7 @@ fifth year put an end to it. But the second Punic war, lasting for the space of eighteen years, and occasioning the greatest disasters and calamities to the republic, wore out and well-nigh consumed the strength of the Romans; for in two battles -about seventy thousand Romans fell.<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a> The first Punic war +about seventy thousand Romans fell.<a id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a> The first Punic war was terminated after having been waged for three-and-twenty years. The Mithridatic war was waged for forty years. And that no one may think that in the early and much belauded @@ -9908,7 +9915,7 @@ they broke the peace and the treaty which had been concluded. These things I mention, because many, ignorant of past things, and some also dissimulating what they know, if in Christian times they see any war protracted a little longer than they -expected, straightway make a fierce and insolent attack on<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span> +expected, straightway make a fierce and insolent attack on<span class="pagenum"><a id="Page_221">[Pg 221]</a></span> our religion, exclaiming that, but for it, the deities would have been supplicated still, according to ancient rites; and then, by that bravery of the Romans, which, with the help of Mars and @@ -9950,7 +9957,7 @@ how loud would they not have been in the praises of their gods! How insultingly they would have boasted, saying that Radagaisus had conquered, that he had been able to achieve such great things, because he propitiated and won over the -gods by daily sacrifices,—a thing which the Christian religion<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span> +gods by daily sacrifices,—a thing which the Christian religion<span class="pagenum"><a id="Page_222">[Pg 222]</a></span> did not allow the Romans to do! For when he was approaching to those places where he was overwhelmed at the nod of the Supreme Majesty, as his fame was everywhere increasing, @@ -9992,7 +9999,7 @@ true happiness.</i></p> <p>For neither do we say that certain Christian emperors were therefore happy because they ruled a long time, or, dying a -peaceful death, left their sons to succeed them in the empire,<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span> +peaceful death, left their sons to succeed them in the empire,<span class="pagenum"><a id="Page_223">[Pg 223]</a></span> or subdued the enemies of the republic, or were able both to guard against and to suppress the attempt of hostile citizens rising against them. These and other gifts or comforts of this @@ -10034,20 +10041,20 @@ Constantine.</i></p> <p>For the good God, lest men, who believe that He is to be worshipped with a view to eternal life, should think that no one could attain to all this high estate, and to this terrestrial -dominion, unless he should be a worshipper of the demons,—supposing<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span> +dominion, unless he should be a worshipper of the demons,—supposing<span class="pagenum"><a id="Page_224">[Pg 224]</a></span> that these spirits have great power with respect to such things,—for this reason He gave to the Emperor Constantine, who was not a worshipper of demons, but of the true God Himself, such fulness of earthly gifts as no one would even dare wish for. To him also He granted the -honour of founding a city,<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a> a companion to the Roman empire, +honour of founding a city,<a id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a> a companion to the Roman empire, the daughter, as it were, of Rome itself, but without any temple or image of the demons. He reigned for a long period as sole emperor, and unaided held and defended the whole Roman world. In conducting and carrying on wars he was most victorious; in overthrowing tyrants he was most successful. He died at a great age, of sickness and old age, and left -his sons to succeed him in the empire.<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a> But again, lest any +his sons to succeed him in the empire.<a id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a> But again, lest any emperor should become a Christian in order to merit the happiness of Constantine, when every one should be a Christian for the sake of eternal life, God took away Jovian far sooner @@ -10074,7 +10081,7 @@ he might without any difficulty have got rid of him, being entirely destitute of all resources, had he been animated with the desire of extensive empire, and not with the ambition of being a benefactor. It was therefore a far greater pleasure to -him, when he had adopted the boy, and preserved to him his<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span> +him, when he had adopted the boy, and preserved to him his<span class="pagenum"><a id="Page_225">[Pg 225]</a></span> imperial dignity, to console him by his very humanity and kindness. Afterwards, when that success was rendering Maximus terrible, Theodosius, in the midst of his perplexing @@ -10103,7 +10110,7 @@ therefore the poet Claudian, although an alien from the name of Christ, nevertheless says in his praises of him, "O prince, too much beloved by God, for thee Æolus pours armed tempests from their caves; for thee the air fights, and the winds with -one accord obey thy bugles."<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a> But the victor, as he had +one accord obey thy bugles."<a id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a> But the victor, as he had believed and predicted, overthrew the statues of Jupiter, which had been, as it were, consecrated by I know not what kind of rites against him, and set up in the Alps. And the @@ -10112,7 +10119,7 @@ mirthfully and graciously presented to his couriers, who (as the joy of the occasion permitted) were jocularly saying that they would be most happy to be struck by such thunderbolts. The sons of his own enemies, whose fathers had been slain -not so much by his orders as by the vehemence of war, having<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span> +not so much by his orders as by the vehemence of war, having<span class="pagenum"><a id="Page_226">[Pg 226]</a></span> fled for refuge to a church, though they were not yet Christians, he was anxious, taking advantage of the occasion, to bring over to Christianity, and treated them with Christian love. @@ -10152,7 +10159,7 @@ senses, mind, life, He lavishes on good and bad alike. And among these blessings is also to be reckoned the possession of an empire, whose extent He regulates according to the requirements of His providential government at various times. -Whence, I see, we must now answer those who, being confuted<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span> +Whence, I see, we must now answer those who, being confuted<span class="pagenum"><a id="Page_227">[Pg 227]</a></span> and convicted by the most manifest proofs, by which it is shown that for obtaining these terrestrial things, which are all the foolish desire to have, that multitude of false gods is @@ -10184,7 +10191,7 @@ to be corrected by the wise than to be lauded by the foolish. For if they are waiting an opportunity, not for liberty to speak the truth, but for licence to revile, may not that befall them which Tully says concerning some one, "Oh, wretched man! -who was at liberty to sin?"<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a> Wherefore, whoever he be +who was at liberty to sin?"<a id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a> Wherefore, whoever he be who deems himself happy because of licence to revile, he would be far happier if that were not allowed him at all; for he might all the while, laying aside empty boast, be contradicting @@ -10193,14 +10200,14 @@ consultation with them, and be listening, as it becomes him, honourably, gravely, candidly, to all that can be adduced by those whom he consults by friendly disputation.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span></p> +<p><span class="pagenum"><a id="Page_228">[Pg 228]</a></span></p> -<h2><a name="BOOK_SIXTH" id="BOOK_SIXTH">BOOK SIXTH.</a></h2> +<h2><a id="BOOK_SIXTH">BOOK SIXTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -10225,7 +10232,7 @@ which the Christian truth shows to be useless images, or unclean spirits and pernicious demons, or certainly creatures, not the Creator, are to be worshipped for the advantage of this mortal life, and of terrestrial affairs, with that rite and service -which the Greeks call λατρεία, and which is due to the one +which the Greeks call λατρεία, and which is due to the one true God. And who does not know that, in the face of excessive stupidity and obstinacy, neither these five nor any other number of books whatsoever could be enough, when it is @@ -10239,7 +10246,7 @@ thoroughly weigh the things which they read, having understood and considered them, without any, or with no great and excessive degree of that obstinacy which belongs to a long-cherished error, will more readily judge that, in the five -books already finished, we have done more than the necessity<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> +books already finished, we have done more than the necessity<span class="pagenum"><a id="Page_229">[Pg 229]</a></span> of the question demanded, than that we have given it less discussion than it required. And they cannot have doubted but that all the hatred which the ignorant attempt to bring @@ -10262,7 +10269,7 @@ worshipped not on account of this life, but on account of that which is to be after death, I shall do well to commence my disputation with the truthful oracle of the holy psalm, "Blessed is the man whose hope is the Lord God, and who respecteth -not Vanities and lying follies."<a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a> Nevertheless, in all vanities +not Vanities and lying follies."<a id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a> Nevertheless, in all vanities and lying follies the philosophers are to be listened to with far more toleration, who have repudiated those opinions and errors of the people; for the people set up images to the @@ -10281,9 +10288,9 @@ all creatures spiritual and corporeal, but those many gods who, as some of these philosophers hold, were made by that one God, and placed by Him in their respective sublime spheres, and are therefore considered more excellent and more noble than all the -others?<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a> But who will assert that it must be affirmed and<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span> +others?<a id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a> But who will assert that it must be affirmed and<span class="pagenum"><a id="Page_230">[Pg 230]</a></span> contended that those gods, certain of whom I have mentioned -in the fourth book,<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a> to whom are distributed, each to each, the +in the fourth book,<a id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a> to whom are distributed, each to each, the charges of minute things, do bestow eternal life? But will those most skilled and most acute men, who glory in having written for the great benefit of men, to teach on what account each god @@ -10297,7 +10304,7 @@ answered him, "We have water, seek wine from Liber," he may rightly say, "If ye have not wine, at least give me eternal life?" What more monstrous than this absurdity? Will not these Lymphs,—for they are wont to be very easily -made laugh,<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a>—laughing loudly (if they do not attempt to +made laugh,<a id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a>—laughing loudly (if they do not attempt to deceive like demons), answer the suppliant, "O man, dost thou think that we have life (<i>vitam</i>) in our power, who thou hearest have not even the vine (<i>vitem</i>)?" It is therefore most @@ -10319,7 +10326,7 @@ instance, is to be sought from Liber, what from the Lymphs, what from Vulcan, and so of all the rest, some of whom I have mentioned in the fourth book, and some I have thought right to omit. Further, if it is an error to seek wine from -Ceres, bread from Liber, water from Vulcan, fire from the<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span> +Ceres, bread from Liber, water from Vulcan, fire from the<span class="pagenum"><a id="Page_231">[Pg 231]</a></span> Lymphs, how much greater absurdity ought it to be thought, if supplication be made to any one of these for eternal life?</p> @@ -10360,7 +10367,7 @@ books. These things being so, if the age itself of those who worshipped the goddess Juventas should be characterized by remarkable vigour, whilst her despisers should either die within the years of youth, or should, during that period, grow -cold as with the torpor of old age; if bearded Fortuna should<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> +cold as with the torpor of old age; if bearded Fortuna should<span class="pagenum"><a id="Page_232">[Pg 232]</a></span> cover the cheeks of her worshippers more handsomely and more gracefully than all others, whilst we should see those by whom she was despised either altogether beardless or ill-bearded; @@ -10404,14 +10411,14 @@ Who has considered them more attentively? Who has distinguished them more acutely? Who has written about them more diligently and more fully?—who, though he is less pleasing in his eloquence, is nevertheless so full of instruction -and wisdom, that in all the erudition which we call<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span> +and wisdom, that in all the erudition which we call<span class="pagenum"><a id="Page_233">[Pg 233]</a></span> secular, but they liberal, he will teach the student of things as much as Cicero delights the student of words. And even Tully himself renders him such testimony, as to say in his Academic books that he had held that disputation which is there carried on with Marcus Varro, "a man," he adds, "unquestionably the acutest of all men, and, without any doubt, -the most learned."<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a> He does not say the most eloquent or +the most learned."<a id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a> He does not say the most eloquent or the most fluent, for in reality he was very deficient in this faculty, but he says, "of all men the most acute." And in those books,—that is, the Academic,—where he contends @@ -10432,7 +10439,7 @@ hast opened up to us domestic and public discipline; thou hast pointed out to us the proper places for religious ceremonies, and hast informed us concerning sacred places. Thou hast shown us the names, kinds, offices, causes of all divine -and human things."<a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a></p> +and human things."<a id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a></p> <p>This man, then, of so distinguished and excellent acquirements, and, as Terentian briefly says of him in a most elegant @@ -10440,12 +10447,12 @@ verse,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Varro, a man universally informed,"<a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a><br /></span> +<span class="i0">"Varro, a man universally informed,"<a id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a><br ></span> </div></div></div> <p>who read so much that we wonder when he had time to write, wrote so much that we can scarcely believe any one could have -read it all,—this man, I say, so great in talent, so great in<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span> +read it all,—this man, I say, so great in talent, so great in<span class="pagenum"><a id="Page_234">[Pg 234]</a></span> learning, had he been an opposer and destroyer of the so-called divine things of which he wrote, and had he said that they pertained to superstition rather than to religion, might perhaps, @@ -10488,7 +10495,7 @@ only twenty-four. But he placed at the head of them one separate work, which spoke of all these things conjointly.</p> <p>In divine things, the same order he preserved throughout, -as far as concerns those things which are performed to the<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span> +as far as concerns those things which are performed to the<span class="pagenum"><a id="Page_235">[Pg 235]</a></span> gods. For sacred things are performed by men in places and times. These four things I have mentioned he embraced in twelve books, allotting three to each. For he wrote the first @@ -10507,7 +10514,7 @@ being finished, he proceeded to subdivide the first three in that fivefold distribution which pertain to men, making the first concerning high priests, the second concerning augurs, the third concerning the fifteen men presiding over the sacred -ceremonies.<a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a> The second three he made concerning places, +ceremonies.<a id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a> The second three he made concerning places, speaking in one of them concerning their chapels, in the second concerning their temples, and in the third concerning religious places. The next three which follow these, and pertain @@ -10526,7 +10533,7 @@ and select gods.</p> <p class="center">4. <i>That from the disputation of Varro, it follows that the worshippers of the gods regard human things as more ancient than divine things.</i></p> -<p>In this whole series of most beautiful and most subtle distributions<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span> +<p>In this whole series of most beautiful and most subtle distributions<span class="pagenum"><a id="Page_236">[Pg 236]</a></span> and distinctions, it will most easily appear evident from the things we have said already, and from what is to be said hereafter, to any man who is not, in the obstinacy of his @@ -10566,7 +10573,7 @@ that in those three last books, when he is diligently explaining the certain, uncertain, and select gods, he seems to pass over no portion of the nature of the gods? Why, then, does he say, "If we had been writing on the whole nature of the -gods, we would first have finished the divine things before we<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> +gods, we would first have finished the divine things before we<span class="pagenum"><a id="Page_237">[Pg 237]</a></span> touched the human?" For he either writes concerning the whole nature of the gods, or concerning some portion of it, or concerning no part of it at all. If concerning it all, it is @@ -10605,7 +10612,7 @@ in a subtle manner, he wished to signify; not only writing concerning divine things after the human, but even giving a reason why he did so; for if he had suppressed this, some, perchance, would have defended his doing so in one way, and -some in another. But in that very reason he has rendered,<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> +some in another. But in that very reason he has rendered,<span class="pagenum"><a id="Page_238">[Pg 238]</a></span> he has left nothing for men to conjecture at will, and has sufficiently proved that he preferred men to the institutions of men, not the nature of men to the nature of the gods. Thus @@ -10613,7 +10620,7 @@ he confessed that, in writing the books concerning divine things, he did not write concerning the truth which belongs to nature, but the falseness which belongs to error; which he has elsewhere expressed more openly (as I have mentioned -in the fourth book<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a>), saying that, had he been founding a new +in the fourth book<a id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a>), saying that, had he been founding a new city himself, he would have written according to the order of nature; but as he had only found an old one, he could not but follow its custom.</p> @@ -10627,11 +10634,11 @@ that there are three kinds of theology, that is, of the account which is given of the gods; and of these, the one is called mythical, the other physical, and the third civil? Did the Latin usage permit, we should call the kind which he has -placed first in order <i>fabular</i>,<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a> but let us call it <i>fabulous</i>,<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a> for +placed first in order <i>fabular</i>,<a id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a> but let us call it <i>fabulous</i>,<a id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a> for mythical is derived from the Greek μῦθος, a fable; but that the second should be called <i>natural</i>, the usage of speech now admits; the third he himself has designated in Latin, calling -it <i>civil</i>.<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a> Then he says, "they call that kind <i>mythical</i> which +it <i>civil</i>.<a id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a> Then he says, "they call that kind <i>mythical</i> which the poets chiefly use; <i>physical</i>, that which the philosophers use; <i>civil</i>, that which the people use. As to the first I have mentioned," says he, "in it are many fictions, which are contrary @@ -10646,7 +10653,7 @@ he could, where he dared, where he thought he could do it with impunity, has manifested, without any of the haziness of ambiguity, how great injury was done to the nature of the gods by lying fables; for he was speaking, not concerning -natural theology, not concerning civil, but concerning<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span> +natural theology, not concerning civil, but concerning<span class="pagenum"><a id="Page_239">[Pg 239]</a></span> fabulous theology, which he thought he could freely find fault with.</p> @@ -10687,7 +10694,7 @@ as fabulous, even because it is false, because it is base, because it is unworthy. But to wish to distinguish the natural from the civil, what else is that but to confess that the civil itself is false? For if that be natural, what fault has it that it -should be excluded? And if this which is called civil be not<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span> +should be excluded? And if this which is called civil be not<span class="pagenum"><a id="Page_240">[Pg 240]</a></span> natural, what merit has it that it should be admitted? This, in truth, is the cause why he wrote first concerning human things, and afterwards concerning divine things; since in @@ -10729,7 +10736,7 @@ human trifles and lies, but thou fearest to offend those most corrupt opinions of the populace, and their customs in public superstitions, which thou thyself, when thou considerest them on all sides, perceivest, and all your literature loudly pronounces -to be abhorrent from the nature of the gods, even<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span> +to be abhorrent from the nature of the gods, even<span class="pagenum"><a id="Page_241">[Pg 241]</a></span> of such gods as the frailty of the human mind supposes to exist in the elements of this world. What can the most excellent human talent do here? What can human learning, @@ -10769,7 +10776,7 @@ one sows base things concerning the gods by feigning them, the other reaps by cherishing them; the one scatters lies, the other gathers them together; the one pursues divine things with false crimes, the other incorporates among divine things -the plays which are made up of these crimes; the one sounds<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> +the plays which are made up of these crimes; the one sounds<span class="pagenum"><a id="Page_242">[Pg 242]</a></span> abroad in human songs impious fictions concerning the gods, the other consecrates these for the festivities of the gods themselves; the one sings the misdeeds and crimes of the @@ -10809,7 +10816,7 @@ to pry into. "Which," says he, "differ in such a way, that nevertheless not a few things from both of them have been taken to the account of the civil theology; wherefore we will indicate what the civil theology has in common with that of -the poet, though it ought to be more closely connected with<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> +the poet, though it ought to be more closely connected with<span class="pagenum"><a id="Page_243">[Pg 243]</a></span> the theology of philosophers." Civil theology is therefore not quite disconnected from that of the poets. Nevertheless, in another place, concerning the generations of the gods, he says @@ -10850,7 +10857,7 @@ who presides over doors, and Limentinus, who presides over thresholds and lintels, male gods, and Cardea between them feminine, who presides over hinges? Are not those things found in books on divine things, which grave poets have -deemed unworthy of their verses? Does the Diana of the<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span> +deemed unworthy of their verses? Does the Diana of the<span class="pagenum"><a id="Page_244">[Pg 244]</a></span> theatre carry arms, whilst the Diana of the city is simply a virgin? Is the stage Apollo a lyrist, but the Delphic Apollo ignorant of this art? But these things are decent compared @@ -10890,7 +10897,7 @@ dreamed that Hercules had had intercourse with her, and had said to her that she would find her payment with the youth whom she should first meet on leaving the temple, and that she was to believe this to be paid to her by Hercules. And -so the first youth that met her on going out was the wealthy<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> +so the first youth that met her on going out was the wealthy<span class="pagenum"><a id="Page_245">[Pg 245]</a></span> Tarutius, who kept her a long time, and when he died left her his heir. She, having obtained a most ample fortune, that she should not seem ungrateful for the divine hire, in her turn @@ -10930,7 +10937,7 @@ and base? Wherefore there is more reason to thank the stage-actors, who have spared the eyes of men, and have not laid bare by theatrical exhibition all the things which are hid by the walls of the temples. What good is to be thought -of their sacred rites which are concealed in darkness, when<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span> +of their sacred rites which are concealed in darkness, when<span class="pagenum"><a id="Page_246">[Pg 246]</a></span> those which are brought forth into the light are so detestable? And certainly they themselves have seen what they transact in secret through the agency of mutilated and effeminate men. @@ -10972,7 +10979,7 @@ their sacred rites may be interpreted, and, whatever reference they may have to the nature of things, it is not according to nature, but contrary to nature, that men should be effeminates. This disease, this crime, this abomination, has a recognised -place among those sacred things, though even depraved men<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span> +place among those sacred things, though even depraved men<span class="pagenum"><a id="Page_247">[Pg 247]</a></span> will scarcely be compelled by torments to confess they are guilty of it. Again, if these sacred rites, which are proved to be fouler than scenic abominations, are excused and justified @@ -11012,7 +11019,7 @@ find a place in better disposed minds; for the civil and the fabulous are both fabulous and both civil. He who shall wisely inspect the vanities and obscenities of both will find that they are both fabulous; and he who shall direct his -attention to the scenic plays pertaining to the fabulous theology<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span> +attention to the scenic plays pertaining to the fabulous theology<span class="pagenum"><a id="Page_248">[Pg 248]</a></span> in the festivals of the civil gods, and in the divine rites of the cities, will find they are both civil. How, then, can the power of giving eternal life be attributed to any of those @@ -11054,7 +11061,7 @@ are celebrated with the utmost insanity, with respect to which Varro himself confesses that such things would not be done by the Bacchanals except their minds were highly excited. These things, however, afterwards displeased a saner senate, -and it ordered them to be discontinued. Here, at length, they<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> +and it ordered them to be discontinued. Here, at length, they<span class="pagenum"><a id="Page_249">[Pg 249]</a></span> perhaps perceived how much power unclean spirits, when held to be gods, exercise over the minds of men. These things, certainly, were not to be done in the theatres; for there they @@ -11063,7 +11070,7 @@ such plays is very like raving.</p> <p>But what kind of distinction is this which he makes between the religious and the superstitious man, saying that the gods -are feared<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a> by the superstitious man, but are reverenced<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a> as +are feared<a id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a> by the superstitious man, but are reverenced<a id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a> as parents by the religious man, not feared as enemies; and that they are all so good that they will more readily spare those who are impious than hurt one who is innocent? And yet he @@ -11078,7 +11085,7 @@ might be hindered from entering, because neither are trees cut down or pruned without a hatchet, neither is grain ground without a pestle, nor corn heaped up without a besom. Now from these three things three gods have been named: Intercidona, -from the cut<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a> made by the hatchet; Pilumnus, from the +from the cut<a id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a> made by the hatchet; Pilumnus, from the pestle; Diverra, from the besom;—by which guardian gods the woman who has been delivered is preserved against the power of the god Silvanus. Thus the guardianship of kindly-disposed @@ -11094,11 +11101,11 @@ than the things which are laughed at in the theatres?</p> Well, let this be borne with. But the married woman must be brought home: the god Domiducus also is invoked. That she may be in the house, the god Domitius is introduced. -That she may remain with her husband, the goddess Manturnæ<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span> +That she may remain with her husband, the goddess Manturnæ<span class="pagenum"><a id="Page_250">[Pg 250]</a></span> is used. What more is required? Let human modesty be spared. Let the lust of flesh and blood go on with the rest, the secret of shame being respected. Why is the bedchamber -filled with a crowd of deities, when even the groomsmen<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a> +filled with a crowd of deities, when even the groomsmen<a id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a> have departed? And, moreover, it is so filled, not that in consideration of their presence more regard may be paid to chastity, but that by their help the woman, naturally of the @@ -11106,7 +11113,7 @@ weaker sex, and trembling with the novelty of her situation, may the more readily yield her virginity. For there are the goddess Virginiensis, and the god-father Subigus, and the goddess-mother Prema, and the goddess Pertunda, and Venus, -and Priapus.<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a> What is this? If it was absolutely necessary +and Priapus.<a id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a> What is this? If it was absolutely necessary that a man, labouring at this work, should be helped by the gods, might not some one god or goddess have been sufficient? Was Venus not sufficient alone, who is even said to be named @@ -11130,7 +11137,7 @@ called Pertundus, the husband would demand more help against him for the chastity of his wife than the newly-delivered woman against Silvanus. But why am I saying this, when Priapus, too, is there, a male to excess, upon whose immense -and most unsightly member the newly-married bride is commanded<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span> +and most unsightly member the newly-married bride is commanded<span class="pagenum"><a id="Page_251">[Pg 251]</a></span> to sit, according to the most honourable and most religious custom of matrons?</p> @@ -11171,7 +11178,7 @@ life from either the one or the other.</p> <p>In fine, even Varro himself, in his account and enumeration of the gods, starts from the moment of a man's conception. He commences the series of those gods who take charge of -man with Janus, carries it on to the death of the man decrepit<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span> +man with Janus, carries it on to the death of the man decrepit<span class="pagenum"><a id="Page_252">[Pg 252]</a></span> with age, and terminates it with the goddess Nænia, who is sung at the funerals of the aged. After that, he begins to give an account of the other gods, whose province is not @@ -11208,11 +11215,11 @@ by Annæus Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against -superstition,<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a> he more copiously and vehemently censured +superstition,<a id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a> he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, "They dedicate images of the sacred and inviolable immortals -in most worthless and motionless matter. They give them<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span> +in most worthless and motionless matter. They give them<span class="pagenum"><a id="Page_253">[Pg 253]</a></span> the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get @@ -11251,7 +11258,7 @@ emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of -respectability, so unworthy of freemen, so unlike the doings<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> +respectability, so unworthy of freemen, so unlike the doings<span class="pagenum"><a id="Page_254">[Pg 254]</a></span> of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defence of their sanity."</p> @@ -11268,7 +11275,7 @@ grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real;—having, I say, so spoken of this, he says, "Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go -into the Capitol. One is suggesting divine commands<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a> to a +into the Capitol. One is suggesting divine commands<a id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a> to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange @@ -11289,7 +11296,7 @@ abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno."</p> -<p><span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span></p> +<p><span class="pagenum"><a id="Page_255">[Pg 255]</a></span></p> <p>This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we @@ -11331,7 +11338,7 @@ pretences.</p> <p class="center">11. <i>What Seneca thought concerning the Jews.</i></p> -<p>Seneca, among the other superstitions of civil theology,<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> +<p>Seneca, among the other superstitions of civil theology,<span class="pagenum"><a id="Page_256">[Pg 256]</a></span> also found fault with the sacred things of the Jews, and especially the sabbaths, affirming that they act uselessly in keeping those seventh days, whereby they lose through idleness @@ -11376,7 +11383,7 @@ neither from the fabulous, which even the worshippers of many and false gods have themselves most freely censured, nor from the civil, of which that is convicted of being a part, or even worse than it, can eternal life be hoped for from any -of these theologies,—if any one thinks that what has been<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span> +of these theologies,—if any one thinks that what has been<span class="pagenum"><a id="Page_257">[Pg 257]</a></span> said in this book is not enough for him, let him also add to it the many and various dissertations concerning God as the giver of felicity, contained in the former books, especially the @@ -11415,16 +11422,16 @@ civil theology ought to be rejected and shunned, let him attend to another book which, with God's help, is to be joined to this one.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span></p> +<p><span class="pagenum"><a id="Page_258">[Pg 258]</a></span></p> -<h2><a name="BOOK_SEVENTH" id="BOOK_SEVENTH">BOOK SEVENTH.</a></h2> +<h2><a id="BOOK_SEVENTH">BOOK SEVENTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -11463,8 +11470,8 @@ we are to believe that it is to be found in the select gods.</i></p> finished, has not persuaded that this divinity, or, so to speak, deity—for this word also our authors do not hesitate to use, in order to translate more accurately that which the Greeks -call θεότης;—if there is any one, I say, whom the sixth book -has not persuaded that this divinity or deity is not to be<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span> +call θεότης;—if there is any one, I say, whom the sixth book +has not persuaded that this divinity or deity is not to be<span class="pagenum"><a id="Page_259">[Pg 259]</a></span> found in that theology which they call civil, and which Marcus Varro has explained in sixteen books,—that is, that the happiness of eternal life is not attainable through the @@ -11478,7 +11485,7 @@ not spoken sufficiently, are to be worshipped on account of the blessed life, which is none other than eternal. In respect to which matter I do not say what Tertullian said, perhaps more wittily than truly, "If gods are selected like onions, -certainly the rest are rejected as bad."<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a> I do not say this, +certainly the rest are rejected as bad."<a id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a> I do not say this, for I see that even from among the select, some are selected for some greater and more excellent office: as in warfare, when recruits have been elected, there are some again elected @@ -11504,7 +11511,7 @@ offices of the commoner gods.</i></p> <p>The following gods, certainly, Varro signalizes as select, devoting one book to this subject: Janus, Jupiter, Saturn, Genius, Mercury, Apollo, Mars, Vulcan, Neptune, Sol, Orcus, -father Liber, Tellus, Ceres, Juno, Luna, Diana, Minerva, Venus,<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> +father Liber, Tellus, Ceres, Juno, Luna, Diana, Minerva, Venus,<span class="pagenum"><a id="Page_260">[Pg 260]</a></span> Vesta; of which twenty gods, twelve are males, and eight females. Whether are these deities called select, because of their higher spheres of administration in the world, or because @@ -11517,7 +11524,7 @@ and trifling things. For, first of all, at the conception of a fœtus, from which point all the works commence which have been distributed in minute detail to many deities, Janus himself opens the way for the reception of the seed; there also -is Saturn, on account of the seed itself; there is Liber,<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a> who +is Saturn, on account of the seed itself; there is Liber,<a id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a> who liberates the male by the effusion of the seed; there is Libera, whom they also would have to be Venus, who confers this same benefit on the woman, namely, that she also be liberated @@ -11546,10 +11553,10 @@ gods.</i></p></blockquote> <p>What is the cause, therefore, which has driven so many select gods to these very small works, in which they are -excelled by Vitumnus and Sentinus, though little known and<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span> +excelled by Vitumnus and Sentinus, though little known and<span class="pagenum"><a id="Page_261">[Pg 261]</a></span> sunk in obscurity, inasmuch as they confer the munificent gifts of life and sensation? For the select Janus bestows an -entrance, and, as it were, a door<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a> for the seed; the select +entrance, and, as it were, a door<a id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a> for the seed; the select Saturn bestows the seed itself; the select Liber bestows on men the emission of the same seed; Libera, who is Ceres or Venus, confers the same on women; the select Juno confers @@ -11564,7 +11571,7 @@ those which, without intellect and reason, as in the case of cattle, live and feel; so also those things which have been endowed with life and sensation are deservedly preferred to those things which neither live nor feel. Therefore Vitumnus -the life-giver,<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a> and Sentinus the sense-giver,<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a> ought to have +the life-giver,<a id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a> and Sentinus the sense-giver,<a id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a> ought to have been reckoned among the select gods, rather than Janus the admitter of seed, and Saturn the giver or sower of seed, and Liber and Libera the movers and liberators of seed; which @@ -11584,7 +11591,7 @@ charge of the purgations of women and the births of human beings;—if they give this reply, let them find an answer to the question concerning Vitumnus and Sentinus, whether they are willing that these likewise should have dominion over all -things which live and feel. If they grant this, let them<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span> +things which live and feel. If they grant this, let them<span class="pagenum"><a id="Page_262">[Pg 262]</a></span> observe in how sublime a position they are about to place them. For to spring from seeds is in the earth and of the earth, but to live and feel are supposed to be properties even @@ -11618,14 +11625,14 @@ gods, though she ought indeed to have been preferred even to Minerva, to whom, in this minute distribution of work, they have allotted the memory of boys. For who will doubt that it is a far better thing to have a good mind, than ever so great -a memory? For no one is bad who has a good mind;<a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a> but +a memory? For no one is bad who has a good mind;<a id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a> but some who are very bad are possessed of an admirable memory, and are so much the worse, the less they are able to forget the bad things which they think. And yet Minerva is among -the select gods, whilst the goddess Mena is hidden by a worthless<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span> +the select gods, whilst the goddess Mena is hidden by a worthless<span class="pagenum"><a id="Page_263">[Pg 263]</a></span> crowd. What shall I say concerning Virtus? What concerning Felicitas?—concerning whom I have already spoken -much in the fourth book,<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a> to whom, though they held them +much in the fourth book,<a id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a> to whom, though they held them to be goddesses, they have not thought fit to assign a place among the select gods, among whom they have given a place to Mars and Orcus, the one the causer of death, the other the @@ -11642,7 +11649,7 @@ select and chief, not on account of their holding more exalted offices in the world, but because it happened to them to become better known to the people. And even Varro himself says, that in that way obscurity had fallen to the lot of some father -gods and mother goddesses,<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a> as it falls to the lot of men. If, +gods and mother goddesses,<a id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a> as it falls to the lot of men. If, therefore, Felicity ought not perhaps to have been put among the select gods, because they did not attain to that noble position by merit, but by chance, Fortune at least should have been @@ -11658,7 +11665,7 @@ worshippers of these gods think that she exerts. For that most eloquent man Sallust also may perhaps have the gods themselves in view when he says: "But, in truth, fortune rules in everything; it renders all things famous or obscure, according -to caprice rather than according to truth."<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a> For they cannot<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span> +to caprice rather than according to truth."<a id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a> For they cannot<span class="pagenum"><a id="Page_264">[Pg 264]</a></span> discover a reason why Venus should have been made famous, whilst Virtus has been made obscure, when the divinity of both of them has been solemnly recognised by them, and their merits @@ -11700,12 +11707,12 @@ dealt with than the select gods, whose infamies are celebrated.</i></p> might congratulate those select gods, and call them fortunate, were it not that he saw that they have been selected more to their injury than to their honour. For that low -crowd of gods have been protected by their very meanness<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span> +crowd of gods have been protected by their very meanness<span class="pagenum"><a id="Page_265">[Pg 265]</a></span> and obscurity from being overwhelmed with infamy. We laugh, indeed, when we see them distributed by the mere fiction of human opinions, according to the special works assigned to them, like those who farm small portions of the -public revenue, or like workmen in the street of the silversmiths,<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a> +public revenue, or like workmen in the street of the silversmiths,<a id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a> where one vessel, in order that it may go out perfect, passes through the hands of many, when it might have been finished by one perfect workman. But the only reason why @@ -11726,17 +11733,17 @@ perhaps he was such an one as lived more innocently than the rest, and further removed from misdeeds and crimes. He kindly received and entertained Saturn when he was fleeing; he divided his kingdom with his guest, so that each of them -had a city for himself,<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a>—the one Janiculum, and the other +had a city for himself,<a id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a>—the one Janiculum, and the other Saturnia. But those seekers after every kind of unseemliness in the worship of the gods have disgraced him, whose life they found to be less disgraceful than that of the other gods, with an image of monstrous deformity, making it sometimes with two -faces, and sometimes, as it were, double, with four faces.<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> Did -they wish that, as the most of the select gods had lost shame<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> +faces, and sometimes, as it were, double, with four faces.<a id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> Did +they wish that, as the most of the select gods had lost shame<a id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a> through the perpetration of shameful crimes, his greater innocence -should be marked by a greater number of faces?<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a></p> +should be marked by a greater number of faces?<a id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a></p> -<p><span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span></p> +<p><span class="pagenum"><a id="Page_266">[Pg 266]</a></span></p> <p class="center">5. <i>Concerning the more secret doctrine of the pagans, and concerning the physical interpretations.</i></p> @@ -11751,7 +11758,7 @@ of their mind see the soul of the world, and its parts, that is, the true gods; and also that the meaning which was intended by those who made their images with the human form, seemed to be this,—namely, that the mind of mortals, which is in a -human body, is very like to the immortal mind,<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a> just as vessels +human body, is very like to the immortal mind,<a id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a> just as vessels might be placed to represent the gods, as, for instance, a wine-vessel might be placed in the temple of Liber, to signify wine, that which is contained being signified by that which contains. @@ -11775,7 +11782,7 @@ the folly of setting up images, and wouldst have extolled more loftily, and more loquaciously, those mysterious doctrines consisting of these vain and pernicious fictions. Thy soul, so learned and so clever (and for this I grieve much for thee), -could never through these mysteries have reached its God; that<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span> +could never through these mysteries have reached its God; that<span class="pagenum"><a id="Page_267">[Pg 267]</a></span> is, the God by whom, not with whom, it was made, of whom it is not a part, but a work,—that God who is not the soul of all things, but who made every soul, and in whose light alone @@ -11812,13 +11819,13 @@ nevertheless, in its various parts, has many souls whose nature is divine.</i></ <p>The same Varro, then, still speaking by anticipation, says that he thinks that God is the soul of the world (which the -Greeks call κόσμος), and that this world itself is God; but as +Greeks call κόσμος), and that this world itself is God; but as a wise man, though he consists of body and mind, is nevertheless called wise on account of his mind, so the world is called God on account of mind, although it consists of mind and body. Here he seems, in some fashion at least, to acknowledge one God; but that he may introduce more, he adds that the -world is divided into two parts, heaven and earth, which are<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span> +world is divided into two parts, heaven and earth, which are<span class="pagenum"><a id="Page_268">[Pg 268]</a></span> again divided each into two parts, heaven into ether and air, earth into water and land, of all which the ether is the highest, the air second, the water third, and the earth the lowest. All @@ -11853,9 +11860,9 @@ months which commence with March and end with December. And they say that that is the reason why the Terminalia are celebrated in the month of February, the same month in which the sacred purification is made which they call -Februum, and from which the month derives its name.<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a> +Februum, and from which the month derives its name.<a id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a> Do the beginnings of things, therefore, pertain to the world, -which is Janus, and not also the ends, since another god<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span> +which is Janus, and not also the ends, since another god<span class="pagenum"><a id="Page_269">[Pg 269]</a></span> has been placed over them? Do they not own that all things which they say begin in this world also come to an end in this world? What folly it is, to give him only half power @@ -11891,12 +11898,12 @@ faces, when they would sometimes have it be seen with four.</i></p> <p>But now let the interpretation of the two-faced image be produced. For they say that it has two faces, one before and one behind, because our gaping mouths seem to resemble the -world: whence the Greeks call the palate οὐρανός, and some -Latin poets,<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a> he says, have called the heavens palatum [the +world: whence the Greeks call the palate οὐρανός, and some +Latin poets,<a id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a> he says, have called the heavens palatum [the palate]; and from the gaping mouth, they say, there is a way out in the direction of the teeth, and a way in in the direction of the gullet. See what the world has been brought to on -account of a Greek or a poetical word for our palate! Let<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span> +account of a Greek or a poetical word for our palate! Let<span class="pagenum"><a id="Page_270">[Pg 270]</a></span> this god be worshipped only on account of saliva, which has two open doorways under the heavens of the palate,—one through which part of it may be spitten out, the other through @@ -11925,7 +11932,7 @@ Neptune come to their aid, and hand them a fish, which, besides the mouth and gullet, has also the openings of the gills, one on each side. Nevertheless, with all the doors, no soul escapes this vanity but that one which hears the truth -saying, "I am the door."<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a></p> +saying, "I am the door."<a id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a></p> <p class="center">9. <i>Concerning the power of Jupiter, and a comparison of Jupiter with Janus.</i></p> @@ -11938,15 +11945,15 @@ that most noble verse of Virgil testifies:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Happy is he who has learned the causes of things."<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a><br /></span> +<span class="i0">"Happy is he who has learned the causes of things."<a id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a><br ></span> </div></div></div> -<p><span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span></p> +<p><span class="pagenum"><a id="Page_271">[Pg 271]</a></span></p> <p>But why is Janus preferred to him? Let that most acute and most learned man answer us this question. "Because," says he, "Janus has dominion over first things, Jupiter over -highest<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a> things. Therefore Jupiter is deservedly held to be +highest<a id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a> things. Therefore Jupiter is deservedly held to be the king of all things; for highest things are better than first things: for although first things precede in time, highest things excel by dignity."</p> @@ -11981,7 +11988,7 @@ said to have had a stone given to him to devour instead of his son), which they might make the subject of their blasphemies, rather than speak of <i>that</i> god as both thundering and committing adultery,—ruling the whole world, and laying himself out -for the commission of so many licentious acts,—having in his<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span> +for the commission of so many licentious acts,—having in his<span class="pagenum"><a id="Page_272">[Pg 272]</a></span> power nature and the highest causes of all natural things, but not having his own causes good.</p> @@ -12006,24 +12013,24 @@ of the body, but by virtue of the soul. If, therefore, Janus is the world, and Janus is a god, will they say, in order that Jupiter may be a god, that he is some part of Janus? For they are wont rather to attribute universal existence to -Jupiter; whence the saying, "All things are full of Jupiter."<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a> +Jupiter; whence the saying, "All things are full of Jupiter."<a id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a> Therefore they must think Jupiter also, in order that he may be a god, and especially king of the gods, to be the world, that he may rule over the other gods—according to them, his parts. To this effect, also, the same Varro expounds certain verses -of Valerius Soranus<a name="FNanchor_266_266" id="FNanchor_266_266"></a><a href="#Footnote_266_266" class="fnanchor">[266]</a> in that book which he wrote apart from +of Valerius Soranus<a id="FNanchor_266_266"></a><a href="#Footnote_266_266" class="fnanchor">[266]</a> in that book which he wrote apart from the others concerning the worship of the gods. These are the verses:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Almighty Jove, progenitor of kings, and things, and gods,<br /></span> -<span class="i1">And eke the mother of the gods, god one and all."<br /></span> +<span class="i0">"Almighty Jove, progenitor of kings, and things, and gods,<br ></span> +<span class="i1">And eke the mother of the gods, god one and all."<br ></span> </div></div></div> <p>But in the same book he expounds these verses by saying that as the male emits seed, and the female receives it, so Jupiter, -whom they believed to be the world, both emits all seeds from<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span> +whom they believed to be the world, both emits all seeds from<span class="pagenum"><a id="Page_273">[Pg 273]</a></span> himself and receives them into himself. For which reason, he says, Soranus wrote, "Jove, progenitor and mother;" and with no less reason said that one and all were the same. For the @@ -12063,10 +12070,10 @@ account of so many things, as many gods. They gave him these surnames because he conquered all things; because he was conquered by none; because he brought help to the needy; because he had the power of impelling, stopping, stablishing, -throwing on the back; because as a beam<a name="FNanchor_267_267" id="FNanchor_267_267"></a><a href="#Footnote_267_267" class="fnanchor">[267]</a> he held together +throwing on the back; because as a beam<a id="FNanchor_267_267"></a><a href="#Footnote_267_267" class="fnanchor">[267]</a> he held together and sustained the world; because he nourished all things; -because, like the pap,<a name="FNanchor_268_268" id="FNanchor_268_268"></a><a href="#Footnote_268_268" class="fnanchor">[268]</a> he nourished animals. Here, we perceive, -are some great things and some small things; and yet<span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span> +because, like the pap,<a id="FNanchor_268_268"></a><a href="#Footnote_268_268" class="fnanchor">[268]</a> he nourished animals. Here, we perceive, +are some great things and some small things; and yet<span class="pagenum"><a id="Page_274">[Pg 274]</a></span> it is one who is said to perform them all. I think that the causes and the beginnings of things, on account of which they have thought that the one world is two gods, Jupiter and @@ -12086,8 +12093,8 @@ said:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Almighty Jove, progenitor of kings, and things, and gods,<br /></span> -<span class="i1">And eke the mother of the gods," etc.<br /></span> +<span class="i0">"Almighty Jove, progenitor of kings, and things, and gods,<br ></span> +<span class="i1">And eke the mother of the gods," etc.<br ></span> </div></div></div> <p>Why, then, was he called Ruminus, when they who may perchance @@ -12113,7 +12120,7 @@ in the fourth book. But since both males and females have money [<i>pecuniam</i>], why has he not been called both Pecunius and Pecunia? That is their concern.</p> -<p><span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span></p> +<p><span class="pagenum"><a id="Page_275">[Pg 275]</a></span></p> <p class="center">12. <i>That Jupiter is also called Pecunia.</i></p> @@ -12125,7 +12132,7 @@ deity! Yes; he to whom all things belong is most meanly and most contumeliously called Pecunia. In comparison of all things which are contained by heaven and earth, what are all things together which are possessed by men under the name -of money?<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a> And this name, forsooth, hath avarice given to +of money?<a id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a> And this name, forsooth, hath avarice given to Jupiter, that whoever was a lover of money might seem to himself to love not an ordinary god, but the very king of all things himself. But it would be a far different thing if he had @@ -12145,7 +12152,7 @@ called poor, but inwardly rich if they are wise.</p> <p>What, then, ought the wise man to think of this theology, in which the king of the gods receives the name of that thing -"which no wise man has desired?"<a name="FNanchor_270_270" id="FNanchor_270_270"></a><a href="#Footnote_270_270" class="fnanchor">[270]</a> For had there been anything +"which no wise man has desired?"<a id="FNanchor_270_270"></a><a href="#Footnote_270_270" class="fnanchor">[270]</a> For had there been anything wholesomely taught by this philosophy concerning eternal life, how much more appropriately would that god who is the ruler of the world have been called by them, not money, but @@ -12156,7 +12163,7 @@ is, of the love of money!</p> <p class="center">13. <i>That when it is expounded what Saturn is, what Genius is, it comes to this, that both of them are shown to be Jupiter.</i></p> -<p>But why speak more of this Jupiter, with whom perchance<span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span> +<p>But why speak more of this Jupiter, with whom perchance<span class="pagenum"><a id="Page_276">[Pg 276]</a></span> all the rest are to be identified; so that, he being all, the opinion as to the existence of many gods may remain as a mere opinion, empty of all truth? And they are all to be @@ -12178,7 +12185,7 @@ do they believe to have this power, to which it has been said:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Almighty Jove, progenitor and mother?"<br /></span> +<span class="i0">"Almighty Jove, progenitor and mother?"<br ></span> </div></div></div> <p>And when in another place he says that Genius is the @@ -12202,7 +12209,7 @@ to any parts of the world, and to the works of God which are in the elements; and therefore they have set them at least over human works, making them assistants in speaking and in carrying on wars. Now Mercury, if he has also the power of -the speech of the gods, rules also over the king of the gods himself,<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span> +the speech of the gods, rules also over the king of the gods himself,<span class="pagenum"><a id="Page_277">[Pg 277]</a></span> if Jupiter, as he receives from him the faculty of speech, also speaks according as it is his pleasure to permit him—which surely is absurd; but if it is only the power over human @@ -12215,16 +12222,16 @@ beasts, should pertain to him. And thus speech itself both belongs to Jupiter, and is Mercury. But if speech itself is said to be Mercury, as those things which are said concerning him by way of interpretation show it to be;—for he is said -to have been called Mercury, that is, he who runs between,<a name="FNanchor_271_271" id="FNanchor_271_271"></a><a href="#Footnote_271_271" class="fnanchor">[271]</a> +to have been called Mercury, that is, he who runs between,<a id="FNanchor_271_271"></a><a href="#Footnote_271_271" class="fnanchor">[271]</a> because speech runs between men: they say also that the -Greeks call him Ἑρμῆς, because speech, or interpretation, which -certainly belongs to speech, is called by them ἑρμηνεία: also +Greeks call him Ἑρμῆς, because speech, or interpretation, which +certainly belongs to speech, is called by them ἑρμηνεία: also he is said to preside over payments, because speech passes between sellers and buyers: the wings, too, which he has on his head and on his feet, they say, mean that speech passes winged through the air: he is also said to have been called -the messenger,<a name="FNanchor_272_272" id="FNanchor_272_272"></a><a href="#Footnote_272_272" class="fnanchor">[272]</a> because by means of speech all our thoughts -are expressed;<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a>—if, therefore, speech itself is Mercury, then, +the messenger,<a id="FNanchor_272_272"></a><a href="#Footnote_272_272" class="fnanchor">[272]</a> because by means of speech all our thoughts +are expressed;<a id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a>—if, therefore, speech itself is Mercury, then, even by their own confession, he is not a god. But when they make to themselves gods of such as are not even demons, by praying to unclean spirits, they are possessed by such as @@ -12242,7 +12249,7 @@ that it is not a god.</p> <p class="center">15. <i>Concerning certain stars which the pagans have called by the names of their gods.</i></p> -<p>But possibly these stars which have been called by their<span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span> +<p>But possibly these stars which have been called by their<span class="pagenum"><a id="Page_278">[Pg 278]</a></span> names are these gods. For they call a certain star Mercury, and likewise a certain other star Mars. But among those stars which are called by the names of gods, is that one which @@ -12282,7 +12289,7 @@ that they have made no altars, established no rites, built no temples for Aries, and Taurus, and Cancer, and Scorpio, and the rest which they number as the celestial signs, and which consist not of single stars, but each of them of many -stars, which also they say are situated above those already<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> +stars, which also they say are situated above those already<span class="pagenum"><a id="Page_279">[Pg 279]</a></span> mentioned in the highest part of the heavens, where a more constant motion causes the stars to follow an undeviating course? And why have they not reckoned them as gods, I @@ -12324,7 +12331,7 @@ is the earth; although they have thought that the milder fire of the world, which is used for the ordinary purposes of human life, not the more violent fire, such as belongs to Vulcan, is to be assigned to her. And thus they will have -all those select gods to be the world and its parts,—some of<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span> +all those select gods to be the world and its parts,—some of<span class="pagenum"><a id="Page_280">[Pg 280]</a></span> them the whole world, others of them its parts; the whole of it Jupiter,—its parts, Genius, Mater Magna, Sol and Luna, or rather Apollo and Diana, and so on. And sometimes they @@ -12365,7 +12372,7 @@ he makes uncertain not only that book, concerning the uncertain gods, but also that other concerning the certain gods. Moreover, in that third book concerning the select gods, after having exhibited by anticipation as much of the natural theology -as he deemed necessary, and when about to commence<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span> +as he deemed necessary, and when about to commence<span class="pagenum"><a id="Page_281">[Pg 281]</a></span> to speak of the vanities and lying insanities of the civil theology, where he was not only without the guidance of the truth of things, but was also pressed by the authority of @@ -12407,7 +12414,7 @@ yield them sport, were spread far and wide; the poets adorning them with lies, and false spirits seducing men to receive them. For it is far more likely that some youth, either impious himself, or afraid of being slain by an impious father, -being desirous to reign, dethroned his father, than that (according<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span> +being desirous to reign, dethroned his father, than that (according<span class="pagenum"><a id="Page_282">[Pg 282]</a></span> to Varro's interpretation) Saturn was overthrown by his son Jupiter; for cause, which belongs to Jupiter, is before seed, which belongs to Saturn. For had this been so, Saturn @@ -12450,7 +12457,7 @@ agriculture. Certainly in Saturn's reign there as yet existed no agriculture, and therefore the former times of Saturn are spoken of, because, as the same Varro interprets the fables, the primeval men lived on those seeds which the earth produced -spontaneously. Perhaps he received a pruning-knife<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span> +spontaneously. Perhaps he received a pruning-knife<span class="pagenum"><a id="Page_283">[Pg 283]</a></span> when he had lost his sceptre; that he who had been a king, and lived at ease during the first part of his time, should become a laborious workman whilst his son occupied the @@ -12467,14 +12474,14 @@ in things which are corporeal, temporal, mutable, and mortal. And whereas it is said in the fables that Saturn castrated his father Cœlus, this signifies, says Varro, that the divine seed belongs to Saturn, and not to Cœlus; for this reason, -as far as a reason can be discovered, namely, that in heaven<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a> +as far as a reason can be discovered, namely, that in heaven<a id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a> nothing is born from seed. But, lo! Saturn, if he is the son of Cœlus, is the son of Jupiter. For they affirm times without -number, and that emphatically, that the heavens<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a> are +number, and that emphatically, that the heavens<a id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a> are Jupiter. Thus those things which come not of the truth, do very often, without being impelled by any one, themselves overthrow one another. He says that Saturn was called -Κρόνος, which in the Greek tongue signifies a space of time,<a name="FNanchor_276_276" id="FNanchor_276_276"></a><a href="#Footnote_276_276" class="fnanchor">[276]</a> +Κρόνος, which in the Greek tongue signifies a space of time,<a id="FNanchor_276_276"></a><a href="#Footnote_276_276" class="fnanchor">[276]</a> because, without that, seed cannot be productive. These and many other things are said concerning Saturn, and they are all referred to seed. But Saturn surely, with all that great @@ -12491,7 +12498,7 @@ Saturn.</p> much famed which were in the highest repute among the Athenians, of which Varro offers no interpretation except with respect to corn, which Ceres discovered, and with respect -to Proserpine, whom Ceres lost, Orcus having carried her<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span> +to Proserpine, whom Ceres lost, Orcus having carried her<span class="pagenum"><a id="Page_284">[Pg 284]</a></span> away. And this Proserpine herself, he says, signifies the fecundity of seeds. But as this fecundity departed at a certain season, whilst the earth wore an aspect of sorrow @@ -12532,7 +12539,7 @@ Lavinium a whole month was devoted to Liber alone, during the days of which all the people gave themselves up to the most dissolute conversation, until that member had been carried through the forum and brought to rest in its own -place; on which unseemly member it was necessary that<span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span> +place; on which unseemly member it was necessary that<span class="pagenum"><a id="Page_285">[Pg 285]</a></span> the most honourable matron should place a wreath in the presence of all the people. Thus, forsooth, was the god Liber to be appeased in order to the growth of seeds. Thus was @@ -12573,7 +12580,7 @@ have read such works of learned men, and think ye have learned something great,—I ask you to interpret this, I do not say in a manner consistent with the eternal and unchangeable nature which alone is God, but only in a manner consistent -with the doctrine concerning the soul of the world and its<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span> +with the doctrine concerning the soul of the world and its<span class="pagenum"><a id="Page_286">[Pg 286]</a></span> parts, which ye think to be the true gods. It is a somewhat more tolerable thing that ye have made that part of the soul of the world which pervades the sea your god Neptune. Is @@ -12617,7 +12624,7 @@ that there are three grades of soul in universal nature. One which pervades all the living parts of the body, and has not sensation, but only the power of life,—that principle which penetrates into the bones, nails, and hair. By this principle -in the world trees are nourished, and grow without being possessed<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span> +in the world trees are nourished, and grow without being possessed<span class="pagenum"><a id="Page_287">[Pg 287]</a></span> of sensation, and live in a manner peculiar to themselves. The second grade of soul is that in which there is sensation. This principle penetrates into the eyes, ears, @@ -12657,7 +12664,7 @@ that, though he may seem to have wished to lift up his head, as it were, into the liberty of natural theology, the consciousness that the book with which he was occupied was one concerning a subject belonging to civil theology, may have caused -him to relapse into the point of view of that theology, and to<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span> +him to relapse into the point of view of that theology, and to<span class="pagenum"><a id="Page_288">[Pg 288]</a></span> say this in order that the ancestors of his nation, and other states, might not be believed to have bestowed on Neptune an irrational worship. What I am to say is this: Since the earth @@ -12665,9 +12672,9 @@ is one, why has not that part of the soul of the world which permeates the earth made it that one goddess which he calls Tellus? But had it done so, what then had become of Orcus, the brother of Jupiter and Neptune, whom they call Father -Dis?<a name="FNanchor_277_277" id="FNanchor_277_277"></a><a href="#Footnote_277_277" class="fnanchor">[277]</a> And where, in that case, had been his wife Proserpine, +Dis?<a id="FNanchor_277_277"></a><a href="#Footnote_277_277" class="fnanchor">[277]</a> And where, in that case, had been his wife Proserpine, who, according to another opinion given in the same book, is -called, not the fecundity of the earth, but its lower part?<a name="FNanchor_278_278" id="FNanchor_278_278"></a><a href="#Footnote_278_278" class="fnanchor">[278]</a> +called, not the fecundity of the earth, but its lower part?<a id="FNanchor_278_278"></a><a href="#Footnote_278_278" class="fnanchor">[278]</a> But if they say that part of the soul of the world, when it permeates the upper part of the earth, makes the god Father Dis, but when it pervades the nether part of the same the @@ -12691,12 +12698,12 @@ and Tellumo from the masculine. Why, then, do the priests, as he indicates, perform divine service to four gods, two others being added,—namely, to Tellus, Tellumo, Altor, and Rusor? We have already spoken concerning Tellus and Tellumo. But -why do they worship Altor?<a name="FNanchor_279_279" id="FNanchor_279_279"></a><a href="#Footnote_279_279" class="fnanchor">[279]</a> Because, says he, all that +why do they worship Altor?<a id="FNanchor_279_279"></a><a href="#Footnote_279_279" class="fnanchor">[279]</a> Because, says he, all that springs of the earth is nourished by the earth. Wherefore -do they worship Rusor?<a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a> Because all things return back +do they worship Rusor?<a id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a> Because all things return back again to the place whence they proceeded.</p> -<p><span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span></p> +<p><span class="pagenum"><a id="Page_289">[Pg 289]</a></span></p> <blockquote style="text-indent:-2em"> <p>24. <i>Concerning the surnames of Tellus and their significations, which, although @@ -12738,7 +12745,7 @@ so excessively barren as that it would be profitless to attempt to bring it in and cultivate it." Then he adds that, because they gave many names and surnames to mother Tellus, it came to be thought that these signified many gods. "They -think," says he, "that Tellus is Ops, because the earth is improved<span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span> +think," says he, "that Tellus is Ops, because the earth is improved<span class="pagenum"><a id="Page_290">[Pg 290]</a></span> by labour; Mother, because it brings forth much; Great, because it brings forth seed; Proserpine, because fruits creep forth from it; Vesta, because it is invested with herbs. @@ -12779,7 +12786,7 @@ it, or, by following her, lose seed when they have it? Is this to interpret or to deprecate? Nor is it considered to what a degree malign demons have gained the upper hand, inasmuch as they have been able to exact such cruel rites without having -dared to promise any great things in return for them. Had<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span> +dared to promise any great things in return for them. Had<span class="pagenum"><a id="Page_291">[Pg 291]</a></span> the earth not been a goddess, men would have, by labouring, laid their hands on <i>it</i> in order to obtain seed through it, and would not have laid violent hands on themselves in order to @@ -12813,14 +12820,14 @@ Greeks have by no means been silent about an interpretation so holy and so illustrious. The celebrated philosopher Porphyry has said that Atys signifies the flowers of spring, which is the most beautiful season, and therefore was mutilated -because the flower falls before the fruit appears.<a name="FNanchor_281_281" id="FNanchor_281_281"></a><a href="#Footnote_281_281" class="fnanchor">[281]</a> They +because the flower falls before the fruit appears.<a id="FNanchor_281_281"></a><a href="#Footnote_281_281" class="fnanchor">[281]</a> They have not, then, compared the man himself, or rather that semblance of a man they called Atys, to the flower, but his male organs,—these, indeed, fell whilst he was living. Did I say fell? nay, truly they did not fall, nor were they plucked off, but torn away. Nor when that flower was lost did any fruit follow, but rather sterility. What, then, do they say -is signified by the castrated Atys himself, and whatever remained<span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span> +is signified by the castrated Atys himself, and whatever remained<span class="pagenum"><a id="Page_292">[Pg 292]</a></span> to him after his castration? To what do they refer that? What interpretation does that give rise to? Do they, after vain endeavours to discover an interpretation, seek to @@ -12861,7 +12868,7 @@ by their own. He devoured his sons, as the poets say, and the natural theologists interpret this as they list. History says he slew them. But the Romans never received, like the Carthaginians, the custom of sacrificing their sons to -him. This Great Mother of the gods, however, has brought<span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span> +him. This Great Mother of the gods, however, has brought<span class="pagenum"><a id="Page_293">[Pg 293]</a></span> mutilated men into Roman temples, and has preserved that cruel custom, being believed to promote the strength of the Romans by emasculating their men. Compared with this @@ -12888,14 +12895,14 @@ Ought any one, then, to be consecrated to these select gods, that he may live blessedly after death, consecrated to whom he could not live decently before death, being subjected to such foul superstitions, and bound over to unclean demons? But -all these things, says Varro, are to be referred to the world.<a name="FNanchor_282_282" id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a> -Let him consider if it be not rather to the unclean.<a name="FNanchor_283_283" id="FNanchor_283_283"></a><a href="#Footnote_283_283" class="fnanchor">[283]</a> But +all these things, says Varro, are to be referred to the world.<a id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a> +Let him consider if it be not rather to the unclean.<a id="FNanchor_283_283"></a><a href="#Footnote_283_283" class="fnanchor">[283]</a> But why not refer that to the world which is demonstrated to be in the world? We, however, seek for a mind which, trusting to true religion, does not adore the world as its god, but for the sake of God praises the world as a work of God, and, -purified from mundane defilements, comes pure<a name="FNanchor_284_284" id="FNanchor_284_284"></a><a href="#Footnote_284_284" class="fnanchor">[284]</a> to God Himself -who founded the world.<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a></p> +purified from mundane defilements, comes pure<a id="FNanchor_284_284"></a><a href="#Footnote_284_284" class="fnanchor">[284]</a> to God Himself +who founded the world.<a id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a></p> <blockquote style="text-indent:-2em"> @@ -12904,7 +12911,7 @@ who founded the world.<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a hr true divinity, nor perform the worship wherewith the true divinity should be served.</i></p></blockquote> -<p>We see that these select gods have, indeed, become more<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span> +<p>We see that these select gods have, indeed, become more<span class="pagenum"><a id="Page_294">[Pg 294]</a></span> famous than the rest; not, however, that their merits may be brought to light, but that their opprobrious deeds may not be hid. Whence it is more credible that they were men, as @@ -12913,9 +12920,9 @@ For this which Virgil says,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Then from Olympus' heights came down<br /></span> -<span class="i1">Good Saturn, exiled from his throne<br /></span> -<span class="i1">By Jove, his mightier heir;"<a name="FNanchor_286_286" id="FNanchor_286_286"></a><a href="#Footnote_286_286" class="fnanchor">[286]</a><br /></span> +<span class="i0">"Then from Olympus' heights came down<br ></span> +<span class="i1">Good Saturn, exiled from his throne<br ></span> +<span class="i1">By Jove, his mightier heir;"<a id="FNanchor_286_286"></a><a href="#Footnote_286_286" class="fnanchor">[286]</a><br ></span> </div></div></div> <p>and what follows with reference to this affair, is fully related @@ -12947,7 +12954,7 @@ things are evil by which the worship is performed, but because those things ought only to be used in the worship of Him to whom alone such worship and service are due. But if any one insist that he worships the one true God,—that is, the -Creator of every soul and of every body,—with stupid and<span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span> +Creator of every soul and of every body,—with stupid and<span class="pagenum"><a id="Page_295">[Pg 295]</a></span> monstrous idols, with human victims, with putting a wreath on the male organ, with the wages of unchastity, with the cutting of limbs, with emasculation, with the consecration of @@ -12989,7 +12996,7 @@ are called celestials and terrestrials, and as I began in the former books with heaven, speaking of Janus, whom some have said to be heaven, and others the earth, so I now commence with Tellus in speaking concerning the goddesses." I can understand -what embarrassment so great a mind was experiencing.<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span> +what embarrassment so great a mind was experiencing.<span class="pagenum"><a id="Page_296">[Pg 296]</a></span> For he is influenced by the perception of a certain plausible resemblance, when he says that the heaven is that which does, and the earth that which suffers, and therefore attributes the @@ -13010,7 +13017,7 @@ and the pattern, according to which it is made. But, with respect to the last, I am forgetting to say that Plato attributed so great an importance to these ideas as to say, not that anything was made by heaven according to them, but that according -to them heaven itself was made.<a name="FNanchor_287_287" id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a> To return, however,—it +to them heaven itself was made.<a id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a> To return, however,—it is to be observed that Varro has, in the book on the select gods, lost that theory of these gods, in whom he has, as it were, embraced all things. For he assigns the male gods to @@ -13018,7 +13025,7 @@ heaven, the females to earth; among which latter he has placed Minerva, whom he had before placed above heaven itself. Then the male god Neptune is in the sea, which pertains rather to earth than to heaven. Last of all, father -Dis, who is called in Greek Πλούτων, another male god, +Dis, who is called in Greek Πλούτων, another male god, brother of both (Jupiter and Neptune), is also held to be a god of the earth, holding the upper region of the earth himself, and allotting the nether region to his wife Proserpine. @@ -13027,7 +13034,7 @@ the goddesses to earth? What solidity, what consistency, what sobriety has this disputation? But that Tellus is the origin of the goddesses,—the great mother, to wit, beside whom there is continually the noise of the mad and abominable -revelry of effeminates and mutilated men, and men who cut<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span> +revelry of effeminates and mutilated men, and men who cut<span class="pagenum"><a id="Page_297">[Pg 297]</a></span> themselves, and indulge in frantic gesticulations,—how is it, then, that Janus is called the head of the gods, and Tellus the head of the goddesses? In the one case error does not make @@ -13074,7 +13081,7 @@ end of their existing and moving; who holds, knows, and disposes the causes of things; who hath created the virtue of seeds; who hath given to what creatures He would a rational soul, which is called mind; who hath bestowed the faculty and -use of speech; who hath imparted the gift of foretelling future<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span> +use of speech; who hath imparted the gift of foretelling future<span class="pagenum"><a id="Page_298">[Pg 298]</a></span> things to whatever spirits it seemed to Him good; who also Himself predicts future things, through whom He pleases, and through whom He will removes diseases; who, when the @@ -13113,7 +13120,7 @@ manner as to allow them to perform and exercise their own proper movements. For although they can be nothing without Him, they are not what He is. He does also many things through angels; but only from Himself does He beatify angels. -So also, though He send angels to men for certain purposes,<span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span> +So also, though He send angels to men for certain purposes,<span class="pagenum"><a id="Page_299">[Pg 299]</a></span> He does not for all that beatify men by the good inherent in the angels, but by Himself, as He does the angels themselves.</p> @@ -13158,12 +13165,12 @@ and all that will transpire. This same nation, too, was afterwards dispersed through the nations, in order to testify to the scriptures in which eternal salvation in Christ had been declared. For not only the prophecies which are contained in words, nor -only the precepts for the right conduct of life, which teach<span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span> +only the precepts for the right conduct of life, which teach<span class="pagenum"><a id="Page_300">[Pg 300]</a></span> morals and piety, and are contained in the sacred writings,—not only these, but also the rites, priesthood, tabernacle or temple, altars, sacrifices, ceremonies, and whatever else belongs to that service which is due to God, and which in Greek is properly -called λατρεία,—all these signified and fore-announced those +called λατρεία,—all these signified and fore-announced those things which we who believe in Jesus Christ unto eternal life believe to have been fulfilled, or behold in process of fulfilment, or confidently believe shall yet be fulfilled.</p> @@ -13200,7 +13207,7 @@ by affording some sort of reason drawn from the nature of things, have mitigated in some degree that offence which was occasioned by some turpitude or absurdity in the sacred rites, which was not understood. This he attempted to do in -respect to certain fables of the theatres, or mysteries of the<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span> +respect to certain fables of the theatres, or mysteries of the<span class="pagenum"><a id="Page_301">[Pg 301]</a></span> shrines; but he did not acquit the theatres of likeness to the shrines, but rather condemned the shrines for likeness to the theatres. However, he in some way made the attempt to @@ -13233,7 +13240,7 @@ a matter of so much importance. And when the chief senators had read certain of the causes why this or that rite was instituted, the senate assented to the dead Numa, and the conscript fathers, as though concerned for the interests of religion, -ordered the prætor to burn the books."<a name="FNanchor_288_288" id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a> Let each one believe +ordered the prætor to burn the books."<a id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a> Let each one believe what he thinks; nay, let every champion of such impiety say whatever mad contention may suggest. For my part, let it suffice to suggest that the causes of those sacred things @@ -13243,7 +13250,7 @@ known to people or senate, or even to the priests themselves; and also that Numa himself attained to these secrets of demons by an illicit curiosity, in order that he might write them down, so as to be able, by reading, to be reminded of -them. However, though he was king, and had no cause to<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span> +them. However, though he was king, and had no cause to<span class="pagenum"><a id="Page_302">[Pg 302]</a></span> be afraid of any one, he neither dared to teach them to any one, nor to destroy them by obliteration, or any other form of destruction. Therefore, because he was unwilling that any @@ -13278,14 +13285,14 @@ Varro, was introduced from the Persians, and was used by Numa himself, and at an after time by the philosopher Pythagoras. In this divination, he says, they also inquire at the inhabitants of the nether world, and make use of blood; -and this the Greeks call νεκρομαντείαν. But whether it be +and this the Greeks call νεκρομαντείαν. But whether it be called necromancy or hydromancy it is the same thing, for in either case the dead are supposed to foretell future things. But by what artifices these things are done, let themselves consider; for I am unwilling to say that these artifices were wont to be prohibited by the laws, and to be very severely punished even in the Gentile states, before the advent of our -Saviour. I am unwilling, I say, to affirm this, for perhaps<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span> +Saviour. I am unwilling, I say, to affirm this, for perhaps<span class="pagenum"><a id="Page_303">[Pg 303]</a></span> even such things were then allowed. However, it was by these arts that Pompilius learned those sacred rites which he gave forth as facts, whilst he concealed their causes; for @@ -13296,9 +13303,9 @@ attempts to adduce all sorts of fanciful physical interpretations, which if these books had contained, they would certainly not have been burned? For otherwise the conscript fathers would also have burned those books which Varro published -and dedicated to the high priest Cæsar.<a name="FNanchor_289_289" id="FNanchor_289_289"></a><a href="#Footnote_289_289" class="fnanchor">[289]</a> Now Numa is said +and dedicated to the high priest Cæsar.<a id="FNanchor_289_289"></a><a href="#Footnote_289_289" class="fnanchor">[289]</a> Now Numa is said to have married the nymph Egeria, because (as Varro explains -it in the forementioned book) he carried forth<a name="FNanchor_290_290" id="FNanchor_290_290"></a><a href="#Footnote_290_290" class="fnanchor">[290]</a> water +it in the forementioned book) he carried forth<a id="FNanchor_290_290"></a><a href="#Footnote_290_290" class="fnanchor">[290]</a> water wherewith to perform his hydromancy. Thus facts are wont to be converted into fables through false colourings. It was by that hydromancy, then, that that over-curious Roman king @@ -13323,7 +13330,7 @@ thought immortal gods by certain fallacious miracles, performed in order to establish that belief. But, by the hidden providence of the true God, these demons were permitted to confess these things to their friend Numa, having been gained by those -arts through which necromancy could be performed, and yet<span class="pagenum"><a name="Page_304" id="Page_304">[Pg 304]</a></span> +arts through which necromancy could be performed, and yet<span class="pagenum"><a id="Page_304">[Pg 304]</a></span> were not constrained to admonish him rather at his death to burn than to bury the books in which they were written. But, in order that these books might be unknown, the demons @@ -13346,14 +13353,14 @@ have no fear for the noxious superstition wherewith they are worshipped, but let him recognise the true religion by which they are unmasked and vanquished.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span></p> +<p><span class="pagenum"><a id="Page_305">[Pg 305]</a></span></p> -<h2><a name="BOOK_EIGHTH" id="BOOK_EIGHTH">BOOK EIGHTH.</a></h2> +<h2><a id="BOOK_EIGHTH">BOOK EIGHTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -13390,9 +13397,9 @@ philosophers we have to confer with respect to this theology,—men whose very name, if rendered into Latin, signifies those who profess the love of wisdom. Now, if wisdom is God, who made all things, as is attested by the divine authority -and truth,<a name="FNanchor_291_291" id="FNanchor_291_291"></a><a href="#Footnote_291_291" class="fnanchor">[291]</a> then the philosopher is a lover of God. But since +and truth,<a id="FNanchor_291_291"></a><a href="#Footnote_291_291" class="fnanchor">[291]</a> then the philosopher is a lover of God. But since the thing itself, which is called by this name, exists not in all -who glory in the name,—for it does not follow, of course, that<span class="pagenum"><a name="Page_306" id="Page_306">[Pg 306]</a></span> +who glory in the name,—for it does not follow, of course, that<span class="pagenum"><a id="Page_306">[Pg 306]</a></span> all who are called philosophers are lovers of true wisdom,—we must needs select from the number of those with whose opinions we have been able to acquaint ourselves by reading, @@ -13434,7 +13441,7 @@ their founders.</i></p> language holds a more illustrious place than any of the languages of the other nations, history mentions two schools of philosophers, the one called the Italic school, originating in -that part of Italy which was formerly called Magna Græcia;<span class="pagenum"><a name="Page_307" id="Page_307">[Pg 307]</a></span> +that part of Italy which was formerly called Magna Græcia;<span class="pagenum"><a id="Page_307">[Pg 307]</a></span> the other called the Ionic school, having its origin in those regions which are still called by the name of Greece. The Italic school had for its founder Pythagoras of Samos, to whom @@ -13444,7 +13451,7 @@ laudable manner in which they regulated their lives were called sages, Pythagoras, on being asked what he professed, replied that he was a philosopher, that is, a student or lover of wisdom; for it seemed to him to be the height of arrogance -to profess oneself a sage.<a name="FNanchor_292_292" id="FNanchor_292_292"></a><a href="#Footnote_292_292" class="fnanchor">[292]</a> The founder of the Ionic school, +to profess oneself a sage.<a id="FNanchor_292_292"></a><a href="#Footnote_292_292" class="fnanchor">[292]</a> The founder of the Ionic school, again, was Thales of Miletus, one of those seven who were styled the "seven sages," of whom six were distinguished by the kind of life they lived, and by certain maxims which they @@ -13472,7 +13479,7 @@ process of alternate dissolution and regeneration, each one continuing for a longer or shorter period of time, according to the nature of the case; nor did he, any more than Thales, attribute anything to a divine mind in the production of all -this activity of things. Anaximander left as his successor his<span class="pagenum"><a name="Page_308" id="Page_308">[Pg 308]</a></span> +this activity of things. Anaximander left as his successor his<span class="pagenum"><a id="Page_308">[Pg 308]</a></span> disciple Anaximenes, who attributed all the causes of things to an infinite air. He neither denied nor ignored the existence of gods, but, so far from believing that the air was made by @@ -13514,7 +13521,7 @@ vigilance, and industry of all philosophers seem to have been directed,—or whether (as some yet more favourable to him suppose) he did it because he was unwilling that minds defiled with earthly desires should essay to raise themselves -upward to divine things. For he saw that the causes of<span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span> +upward to divine things. For he saw that the causes of<span class="pagenum"><a id="Page_309">[Pg 309]</a></span> things were sought for by them,—which causes he believed to be ultimately reducible to nothing else than the will of the one true and supreme God,—and on this account he thought @@ -13552,8 +13559,8 @@ he raises all manner of questions, makes assertions, and then demolishes them, it did not evidently appear what he held to be the chief good, every one took from these disputations what pleased him best, and every one placed the -final good<a name="FNanchor_293_293" id="FNanchor_293_293"></a><a href="#Footnote_293_293" class="fnanchor">[293]</a> in whatever it appeared to himself to consist. -Now, that which is called the final good is that at which,<span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span> +final good<a id="FNanchor_293_293"></a><a href="#Footnote_293_293" class="fnanchor">[293]</a> in whatever it appeared to himself to consist. +Now, that which is called the final good is that at which,<span class="pagenum"><a id="Page_310">[Pg 310]</a></span> when one has arrived, he is blessed. But so diverse were the opinions held by those followers of Socrates concerning this final good, that (a thing scarcely to be credited with @@ -13595,7 +13602,7 @@ truth,—Socrates is said to have excelled in the active part of that study, while Pythagoras gave more attention to its contemplative part, on which he brought to bear all the force of his great intellect. To Plato is given the praise of having -perfected philosophy by combining both parts into one. He<span class="pagenum"><a name="Page_311" id="Page_311">[Pg 311]</a></span> +perfected philosophy by combining both parts into one. He<span class="pagenum"><a id="Page_311">[Pg 311]</a></span> then divides it into three parts,—the first moral, which is chiefly occupied with action; the second natural, of which the object is contemplation; and the third rational, which discriminates @@ -13634,7 +13641,7 @@ things, the first is understood to pertain to the natural, the second to the rational, and the third to the moral part of philosophy. For if man has been so created as to attain, through that which is most excellent in him, to that which -excels all things,—that is, to the one true and absolutely good<span class="pagenum"><a name="Page_312" id="Page_312">[Pg 312]</a></span> +excels all things,—that is, to the one true and absolutely good<span class="pagenum"><a id="Page_312">[Pg 312]</a></span> God, without whom no nature exists, no doctrine instructs, no exercise profits,—let Him be sought in whom all things are secure to us, let Him be discovered in whom all truth becomes @@ -13678,7 +13685,7 @@ it in the scale of nature, nor ought the soul to prefer to itself as gods things to which the true God has given it the preference. The same must be said of those writings pertaining to the sacred rites, which Numa Pompilius took care to conceal -by causing them to be buried along with himself, and which,<span class="pagenum"><a name="Page_313" id="Page_313">[Pg 313]</a></span> +by causing them to be buried along with himself, and which,<span class="pagenum"><a id="Page_313">[Pg 313]</a></span> when they were afterwards turned up by the plough, were burned by order of the senate. And, to treat Numa with all honour, let us mention as belonging to the same rank as @@ -13688,7 +13695,7 @@ priest. In this letter not only Picus and Faunus, and Æneas and Romulus, or even Hercules and Æsculapius and Liber, born of Semele, and the twin sons of Tyndareus, or any other mortals who have been deified, but even the principal -gods themselves,<a name="FNanchor_294_294" id="FNanchor_294_294"></a><a href="#Footnote_294_294" class="fnanchor">[294]</a> to whom Cicero, in his Tusculan questions,<a name="FNanchor_295_295" id="FNanchor_295_295"></a><a href="#Footnote_295_295" class="fnanchor">[295]</a> +gods themselves,<a id="FNanchor_294_294"></a><a href="#Footnote_294_294" class="fnanchor">[294]</a> to whom Cicero, in his Tusculan questions,<a id="FNanchor_295_295"></a><a href="#Footnote_295_295" class="fnanchor">[295]</a> alludes without mentioning their names, Jupiter, Juno, Saturn, Vulcan, Vesta, and many others whom Varro attempts to identify with the parts or the elements of the world, are @@ -13716,7 +13723,7 @@ could originate from things without life; others held that all things living or without life spring from a living principle, but that, nevertheless, all things, being material, spring from a material principle. For the Stoics thought that fire, that -is, one of the four material elements of which this visible<span class="pagenum"><a name="Page_314" id="Page_314">[Pg 314]</a></span> +is, one of the four material elements of which this visible<span class="pagenum"><a id="Page_314">[Pg 314]</a></span> world is composed, was both living and intelligent, the maker of the world and of all things contained in it,—that it was in fact God. These and others like them have only been able @@ -13758,7 +13765,7 @@ physical.</i></p> exalted above the rest in fame and glory, have seen that no material body is God, and therefore they have transcended all bodies in seeking for God. They have seen that whatever -is changeable is not the most high God, and therefore they<span class="pagenum"><a name="Page_315" id="Page_315">[Pg 315]</a></span> +is changeable is not the most high God, and therefore they<span class="pagenum"><a id="Page_315">[Pg 315]</a></span> have transcended every soul and all changeable spirits in seeking the supreme. They have seen also that, in every changeable thing, the form which makes it that which it is, @@ -13797,7 +13804,7 @@ itself a superior form of these things, without bulk, without noise of voice, without space and time. But even in respect of these things, had the mind not been mutable, it would not have been possible for one to judge better than another with -regard to sensible forms. He who is clever judges better<span class="pagenum"><a name="Page_316" id="Page_316">[Pg 316]</a></span> +regard to sensible forms. He who is clever judges better<span class="pagenum"><a id="Page_316">[Pg 316]</a></span> than he who is slow, he who is skilled than he who is unskilful, he who is practised than he who is unpractised; and the same person judges better after he has gained experience @@ -13816,7 +13823,7 @@ that which is known of God He manifested to them when His invisible things were seen by them, being understood by those things which have been made; also His eternal power and Godhead by whom all visible and temporal things -have been created.<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> We have said enough upon that part of +have been created.<a id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> We have said enough upon that part of theology which they call physical, that is, natural.</p> @@ -13838,7 +13845,7 @@ And hence is developed the whole plan and connection of their learning and teaching. I often wonder, with respect to this, how they can say that none are beautiful but the wise; for by what bodily sense have they perceived that beauty, -by what eyes of the flesh have they seen wisdom's comeliness<span class="pagenum"><a name="Page_317" id="Page_317">[Pg 317]</a></span> +by what eyes of the flesh have they seen wisdom's comeliness<span class="pagenum"><a id="Page_317">[Pg 317]</a></span> of form? Those, however, whom we justly rank before all others, have distinguished those things which are conceived by the mind from those which are perceived by the @@ -13852,7 +13859,7 @@ to be that selfsame God by whom all things were made.</p> <p class="center">8. <i>That the Platonists hold the first rank in moral philosophy also.</i></p> <p>The remaining part of philosophy is morals, or what is -called by the Greeks ἠθική, in which is discussed the question +called by the Greeks ἠθική, in which is discussed the question concerning the chief good,—that which will leave us nothing further to seek in order to be blessed, if only we make all our actions refer to it, and seek it not for the sake of something @@ -13879,7 +13886,7 @@ from man they have supposed that it must be sought. But they who have sought it from the body have sought it from the inferior part of man; they who have sought it from the mind, from the superior part; and they who have sought it -from both, from the whole man. Whether, therefore, they<span class="pagenum"><a name="Page_318" id="Page_318">[Pg 318]</a></span> +from both, from the whole man. Whether, therefore, they<span class="pagenum"><a id="Page_318">[Pg 318]</a></span> have sought it from any part, or from the whole man, still they have only sought it from man; nor have these differences, being three, given rise only to three dissentient sects @@ -13921,7 +13928,7 @@ in the enjoyment of God.</p> <p class="center">9. <i>Concerning that philosophy which has come nearest to the Christian faith.</i></p> <p>Whatever philosophers, therefore, thought concerning the -supreme God, that He is both the maker of all created things,<span class="pagenum"><a name="Page_319" id="Page_319">[Pg 319]</a></span> +supreme God, that He is both the maker of all created things,<span class="pagenum"><a id="Page_319">[Pg 319]</a></span> the light by which things are known, and the good in reference to which things are to be done; that we have in Him the first principle of nature, the truth of doctrine, and the happiness @@ -13955,17 +13962,17 @@ according to the elements of this world, not according to God, by whom the world itself was made; for he is warned by the precept of the apostle, and faithfully hears what has been said, "Beware that no one deceive you through philosophy -and vain deceit, according to the elements of the world."<a name="FNanchor_297_297" id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a> +and vain deceit, according to the elements of the world."<a id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a> Then, that he may not suppose that all philosophers are such as do this, he hears the same apostle say concerning certain of them, "Because that which is known of God is manifest among them, for God has manifested it to them. For His invisible things from the creation of the world are clearly -seen, being understood by the things which are made, also<span class="pagenum"><a name="Page_320" id="Page_320">[Pg 320]</a></span> -His eternal power and Godhead."<a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> And, when speaking to +seen, being understood by the things which are made, also<span class="pagenum"><a id="Page_320">[Pg 320]</a></span> +His eternal power and Godhead."<a id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> And, when speaking to the Athenians, after having spoken a mighty thing concerning God, which few are able to understand, "In Him we live, and -move, and have our being,"<a name="FNanchor_299_299" id="FNanchor_299_299"></a><a href="#Footnote_299_299" class="fnanchor">[299]</a> he goes on to say, "As certain +move, and have our being,"<a id="FNanchor_299_299"></a><a href="#Footnote_299_299" class="fnanchor">[299]</a> he goes on to say, "As certain also of your own have said." He knows well, too, to be on his guard against even these philosophers in their errors. For where it has been said by him, "that God has manifested to @@ -13980,7 +13987,7 @@ and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and fourfooted beasts, and -creeping things;"<a name="FNanchor_300_300" id="FNanchor_300_300"></a><a href="#Footnote_300_300" class="fnanchor">[300]</a>—where the apostle would have us +creeping things;"<a id="FNanchor_300_300"></a><a href="#Footnote_300_300" class="fnanchor">[300]</a>—where the apostle would have us understand him as meaning the Romans, and Greeks, and Egyptians, who gloried in the name of wisdom; but concerning this we will dispute with them afterwards. With @@ -13999,7 +14006,7 @@ moral, or ethical, which concerns morals, and shows how good is to be sought, and evil to be shunned,—he is not, therefore, ignorant that it is from the one true and supremely good God that we have that nature in which we are made in the image -of God, and that doctrine by which we know Him and ourselves,<span class="pagenum"><a name="Page_321" id="Page_321">[Pg 321]</a></span> +of God, and that doctrine by which we know Him and ourselves,<span class="pagenum"><a id="Page_321">[Pg 321]</a></span> and that grace through which, by cleaving to Him, we are blessed. This, therefore, is the cause why we prefer these to all the others, because, whilst other philosophers have worn @@ -14029,7 +14036,7 @@ the truth of our religion. Some have concluded from this, that when he went to Egypt he had heard the prophet Jeremiah, or, whilst travelling in the same country, had read the prophetic scriptures, which opinion I myself have expressed -in certain of my writings.<a name="FNanchor_301_301" id="FNanchor_301_301"></a><a href="#Footnote_301_301" class="fnanchor">[301]</a> But a careful calculation of dates, +in certain of my writings.<a id="FNanchor_301_301"></a><a href="#Footnote_301_301" class="fnanchor">[301]</a> But a careful calculation of dates, contained in chronological history, shows that Plato was born about a hundred years after the time in which Jeremiah prophesied, and, as he lived eighty-one years, there are found to @@ -14039,21 +14046,21 @@ of the Hebrew people to be sent to him from Judea, and committed them to seventy Hebrews, who also knew the Greek tongue, to be translated and kept. Therefore, on that voyage of his, Plato could neither have seen Jeremiah, who -was dead so long before, nor have read those same scriptures<span class="pagenum"><a name="Page_322" id="Page_322">[Pg 322]</a></span> +was dead so long before, nor have read those same scriptures<span class="pagenum"><a id="Page_322">[Pg 322]</a></span> which had not yet been translated into the Greek language, of which he was a master, unless, indeed, we say that, as he was most earnest in the pursuit of knowledge, he also studied those writings through an interpreter, as he did those of the Egyptians,—not, indeed, writing a translation of them (the facilities for doing which were only gained even by Ptolemy -in return for munificent acts of kindness,<a name="FNanchor_302_302" id="FNanchor_302_302"></a><a href="#Footnote_302_302" class="fnanchor">[302]</a> though fear of his +in return for munificent acts of kindness,<a id="FNanchor_302_302"></a><a href="#Footnote_302_302" class="fnanchor">[302]</a> though fear of his kingly authority might have seemed a sufficient motive), but learning as much as he possibly could concerning their contents by means of conversation. What warrants this supposition is the opening verses of Genesis: "In the beginning God made the heaven and earth. And the earth was invisible, and without order; and darkness was over the abyss: and the -Spirit of God moved over the waters."<a name="FNanchor_303_303" id="FNanchor_303_303"></a><a href="#Footnote_303_303" class="fnanchor">[303]</a> For in the <i>Timæus</i>, +Spirit of God moved over the waters."<a id="FNanchor_303_303"></a><a href="#Footnote_303_303" class="fnanchor">[303]</a> For in the <i>Timæus</i>, when writing on the formation of the world, he says that God first united earth and fire; from which it is evident that he assigns to fire a place in heaven. This opinion bears a certain @@ -14066,7 +14073,7 @@ the words, "The Spirit of God moved over the waters." For, not paying sufficient attention to the designations given by those scriptures to the Spirit of God, he may have thought that the four elements are spoken of in that place, because -the air also is called spirit.<a name="FNanchor_304_304" id="FNanchor_304_304"></a><a href="#Footnote_304_304" class="fnanchor">[304]</a> Then, as to Plato's saying that +the air also is called spirit.<a id="FNanchor_304_304"></a><a href="#Footnote_304_304" class="fnanchor">[304]</a> Then, as to Plato's saying that the philosopher is a lover of God, nothing shines forth more conspicuously in those sacred writings. But the most striking thing in this connection, and that which most of all inclines @@ -14075,9 +14082,9 @@ of those writings, is the answer which was given to the question elicited from the holy Moses when the words of God were conveyed to him by the angel; for, when he asked what was the name of that God who was commanding him to go -and deliver the Hebrew people out of Egypt, this answer was<span class="pagenum"><a name="Page_323" id="Page_323">[Pg 323]</a></span> +and deliver the Hebrew people out of Egypt, this answer was<span class="pagenum"><a id="Page_323">[Pg 323]</a></span> given: "I am who am; and thou shalt say to the children of -Israel, He who <i>is</i> sent me unto you;"<a name="FNanchor_305_305" id="FNanchor_305_305"></a><a href="#Footnote_305_305" class="fnanchor">[305]</a> as though compared +Israel, He who <i>is</i> sent me unto you;"<a id="FNanchor_305_305"></a><a href="#Footnote_305_305" class="fnanchor">[305]</a> as though compared with Him that truly <i>is</i>, because He is unchangeable, those things which have been created mutable <i>are</i> not,—a truth which Plato vehemently held, and most diligently commended. @@ -14100,7 +14107,7 @@ the apostle: "Because that which is known of God has been manifested among them, for God hath manifested it to them. For His invisible things from the creation of the world are clearly seen, being understood by those things which have -been made, also His eternal power and Godhead."<a name="FNanchor_306_306" id="FNanchor_306_306"></a><a href="#Footnote_306_306" class="fnanchor">[306]</a> From +been made, also His eternal power and Godhead."<a id="FNanchor_306_306"></a><a href="#Footnote_306_306" class="fnanchor">[306]</a> From whatever source he may have derived this knowledge, then, I think I have made it sufficiently plain that I have not chosen the Platonic philosophers undeservedly as the parties with @@ -14118,7 +14125,7 @@ to many in that respect, had founded the Peripatetic sect,—so called because they were in the habit of walking about during their disputations,—and though he had, through the greatness of his fame, gathered very many disciples into his school, even -during the life of his master; and though Plato at his death<span class="pagenum"><a name="Page_324" id="Page_324">[Pg 324]</a></span> +during the life of his master; and though Plato at his death<span class="pagenum"><a id="Page_324">[Pg 324]</a></span> was succeeded in his school, which was called the Academy, by Speusippus, his sister's son, and Xenocrates, his beloved disciple, who, together with their successors, were called from @@ -14160,7 +14167,7 @@ among divine things, and that they be exhibited in their honour? The power of these gods proves that they exist, but their liking such things proves that they are bad. For it is well known what Plato's opinion was concerning scenic -plays. He thinks that the poets themselves, because they<span class="pagenum"><a name="Page_325" id="Page_325">[Pg 325]</a></span> +plays. He thinks that the poets themselves, because they<span class="pagenum"><a id="Page_325">[Pg 325]</a></span> have composed songs so unworthy of the majesty and goodness of the gods, ought to be banished from the state. Of what character, therefore, are those gods who contend with @@ -14179,7 +14186,7 @@ and constancy, does not hesitate to remove from a well-ordered state all the sacrilegious follies of the poets, with which these gods are delighted because they themselves are impure. But Labeo places this same Plato (as I have mentioned -already in the second book<a name="FNanchor_307_307" id="FNanchor_307_307"></a><a href="#Footnote_307_307" class="fnanchor">[307]</a>) among the demi-gods. +already in the second book<a id="FNanchor_307_307"></a><a href="#Footnote_307_307" class="fnanchor">[307]</a>) among the demi-gods. Now Labeo thinks that the bad deities are to be propitiated with bloody victims, and by fasts accompanied with the same, but the good deities with plays, and all other things which @@ -14204,7 +14211,7 @@ attentively listen to them.</p> to wit, those of the celestial gods, those of the aerial demons, and those of terrestrial men.</i></p></blockquote> -<p>There is, say they, a threefold division of all animals endowed<span class="pagenum"><a name="Page_326" id="Page_326">[Pg 326]</a></span> +<p>There is, say they, a threefold division of all animals endowed<span class="pagenum"><a id="Page_326">[Pg 326]</a></span> with a rational soul, namely, into gods, men, and demons. The gods occupy the loftiest region, men the lowest, the demons the middle region. For the abode of the gods is @@ -14244,7 +14251,7 @@ he removed from all human contagion, certainly from the demons, all the pleasures of the theatre, by expelling the poets from the state? Evidently in this way he wished to admonish the human soul, although still confined in these moribund -members, to despise the shameful commands of the demons,<span class="pagenum"><a name="Page_327" id="Page_327">[Pg 327]</a></span> +members, to despise the shameful commands of the demons,<span class="pagenum"><a id="Page_327">[Pg 327]</a></span> and to detest their impurity, and to choose rather the splendour of virtue. But if Plato showed himself virtuous in answering and prohibiting these things, then certainly it was @@ -14286,7 +14293,7 @@ or on account of their superior place of abode.</i></p> to the true God, suppose that demons are better than men, because they have better bodies. Otherwise it must put many beasts before itself which are superior to us both in -acuteness of the senses, in ease and quickness of movement,<span class="pagenum"><a name="Page_328" id="Page_328">[Pg 328]</a></span> +acuteness of the senses, in ease and quickness of movement,<span class="pagenum"><a id="Page_328">[Pg 328]</a></span> in strength and in long-continued vigour of body. What man can equal the eagle or the vulture in strength of vision? Who can equal the dog in acuteness of smell? Who can @@ -14326,7 +14333,7 @@ which is in us, so also it is the case that the demons, though they are aerial, are not better than we who are terrestrial because the air is higher than the earth, but, on the contrary, men are to be put before demons because their despair is not -to be compared to the hope of pious men. Even that law of<span class="pagenum"><a name="Page_329" id="Page_329">[Pg 329]</a></span> +to be compared to the hope of pious men. Even that law of<span class="pagenum"><a id="Page_329">[Pg 329]</a></span> Plato's, according to which he mutually orders and arranges the four elements, inserting between the two extreme elements—namely, fire, which is in the highest degree mobile, and the @@ -14363,11 +14370,11 @@ giving a brief definition of them, he says, "Demons are of an animal nature, passive in soul, rational in mind, aerial in body, eternal in time." "Of which five things, the three first are common to them and us, the fourth peculiar to themselves, -and the fifth common to them with the gods."<a name="FNanchor_308_308" id="FNanchor_308_308"></a><a href="#Footnote_308_308" class="fnanchor">[308]</a> But I see +and the fifth common to them with the gods."<a id="FNanchor_308_308"></a><a href="#Footnote_308_308" class="fnanchor">[308]</a> But I see that they have in common with the gods two of the first things, which they have in common with us. For he says that the gods also are animals; and when he is assigning to every -order of beings its own element, he places us among the other<span class="pagenum"><a name="Page_330" id="Page_330">[Pg 330]</a></span> +order of beings its own element, he places us among the other<span class="pagenum"><a id="Page_330">[Pg 330]</a></span> terrestrial animals which live and feel upon the earth. Wherefore, if the demons are animals as to genus, this is common to them, not only with men, but also with the gods and with @@ -14409,12 +14416,12 @@ vices it is necessary that they be freed.</i></p> <p>Wherefore, to omit other things, and confine our attention to that which he says is common to the demons with us, let us ask this question: If all the four elements are full of their own -animals, the fire and the air of immortal, and the water and the<span class="pagenum"><a name="Page_331" id="Page_331">[Pg 331]</a></span> +animals, the fire and the air of immortal, and the water and the<span class="pagenum"><a id="Page_331">[Pg 331]</a></span> earth of mortal ones, why are the souls of demons agitated by the whirlwinds and tempests of passions?—for the Greek word -πάθος means perturbation, whence he chose to call the demons +πάθος means perturbation, whence he chose to call the demons "passive in soul," because the word passion, which is derived -from πάθος, signified a commotion of the mind contrary to +from πάθος, signified a commotion of the mind contrary to reason. Why, then, are these things in the minds of demons which are not in beasts? For if anything of this kind appears in beasts, it is not perturbation, because it is not contrary to @@ -14448,7 +14455,7 @@ others, not in consequence of a prudent and calm judgment, but because of what he calls their "passive soul;" whereas the true religion commands us to love even our enemies. Lastly, the true religion commands us to put away all disquietude -of heart, and agitation of mind, and also all commotions and<span class="pagenum"><a name="Page_332" id="Page_332">[Pg 332]</a></span> +of heart, and agitation of mind, and also all commotions and<span class="pagenum"><a id="Page_332">[Pg 332]</a></span> tempests of the soul, which Apuleius asserts to be continually swelling and surging in the souls of demons. Why, therefore, except through foolishness and miserable error, shouldst thou @@ -14482,14 +14489,14 @@ them ought to have recommended him to them as one who deserved to be listened to with greater readiness and willingness on their part. They love the abominations of the stage, which chastity does not love. They love, in the sorceries of -the magicians, "<i>a thousand arts of inflicting harm</i>,"<a name="FNanchor_309_309" id="FNanchor_309_309"></a><a href="#Footnote_309_309" class="fnanchor">[309]</a> which innocence +the magicians, "<i>a thousand arts of inflicting harm</i>,"<a id="FNanchor_309_309"></a><a href="#Footnote_309_309" class="fnanchor">[309]</a> which innocence does not love. Yet both chastity and innocence, if they wish to obtain anything from the gods, will not be able to do so by their own merits, except their enemies act as mediators on their behalf. Apuleius need not attempt to justify the fictions of the poets, and the mockeries of the stage. If human modesty can act so faithlessly towards itself as not -only to love shameful things, but even to think that they are<span class="pagenum"><a name="Page_333" id="Page_333">[Pg 333]</a></span> +only to love shameful things, but even to think that they are<span class="pagenum"><a id="Page_333">[Pg 333]</a></span> pleasing to the divinity, we can cite on the other side their own highest authority and teacher, Plato.</p> @@ -14510,10 +14517,10 @@ say,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"By heaven, I swear, and your dear life,<br /></span> -<span class="i3">Unwillingly these arms I wield,<br /></span> -<span class="i1">And take, to meet the coming strife,<br /></span> -<span class="i3">Enchantment's sword and shield."<a name="FNanchor_310_310" id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a><br /></span> +<span class="i0">"By heaven, I swear, and your dear life,<br ></span> +<span class="i3">Unwillingly these arms I wield,<br ></span> +<span class="i1">And take, to meet the coming strife,<br ></span> +<span class="i3">Enchantment's sword and shield."<a id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a><br ></span> </div></div></div> <p>And that also which he says in another place concerning @@ -14521,7 +14528,7 @@ magic arts,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"I've seen him to another place transport the standing corn,"<a name="FNanchor_311_311" id="FNanchor_311_311"></a><a href="#Footnote_311_311" class="fnanchor">[311]</a><br /></span> +<span class="i0">"I've seen him to another place transport the standing corn,"<a id="FNanchor_311_311"></a><a href="#Footnote_311_311" class="fnanchor">[311]</a><br ></span> </div></div></div> <p>has reference to the fact that the fruits of one field are said to @@ -14529,14 +14536,14 @@ be transferred to another by these arts which this pestiferous and accursed doctrine teaches. Does not Cicero inform us that, among the laws of the Twelve Tables, that is, the most ancient laws of the Romans, there was a law written which appointed -a punishment to be inflicted on him who should do this?<a name="FNanchor_312_312" id="FNanchor_312_312"></a><a href="#Footnote_312_312" class="fnanchor">[312]</a> +a punishment to be inflicted on him who should do this?<a id="FNanchor_312_312"></a><a href="#Footnote_312_312" class="fnanchor">[312]</a> Lastly, was it before Christian judges that Apuleius himself -was accused of magic arts?<a name="FNanchor_313_313" id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a> Had he known these arts to be +was accused of magic arts?<a id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a> Had he known these arts to be divine and pious, and congruous with the works of divine power, he ought not only to have confessed, but also to have professed them, rather blaming the laws by which these things were prohibited and pronounced worthy of condemnation, while -they ought to have been held worthy of admiration and respect.<span class="pagenum"><a name="Page_334" id="Page_334">[Pg 334]</a></span> +they ought to have been held worthy of admiration and respect.<span class="pagenum"><a id="Page_334">[Pg 334]</a></span> For by so doing, either he would have persuaded the judges to adopt his own opinion, or, if they had shown their partiality for unjust laws, and condemned him to death notwithstanding @@ -14575,7 +14582,7 @@ pardon for the penitent, first become penitents because they have deceived them? This no one ever said concerning the demons; for had this been the case, they would never have dared to seek for themselves divine honours. For how should -they do so who desired by penitence to obtain the grace of<span class="pagenum"><a name="Page_335" id="Page_335">[Pg 335]</a></span> +they do so who desired by penitence to obtain the grace of<span class="pagenum"><a id="Page_335">[Pg 335]</a></span> pardon, seeing that such detestable pride could not exist along with a humility worthy of pardon?</p> @@ -14620,7 +14627,7 @@ absurdity, so unworthy of the gods, that the ethereal gods, who are concerned about human affairs, would not know what terrestrial men were doing unless the aerial demons should bring them intelligence, because the ether is suspended far -away from the earth and far above it, but the air is contiguous<span class="pagenum"><a name="Page_336" id="Page_336">[Pg 336]</a></span> +away from the earth and far above it, but the air is contiguous<span class="pagenum"><a id="Page_336">[Pg 336]</a></span> both to the ether and to the earth. O admirable wisdom! what else do these men think concerning the gods who, they say, are all in the highest degree good, but that they are @@ -14659,7 +14666,7 @@ gods should be defamed with falsely alleged crimes through the impious licence of the poets, whilst they have not been ashamed nor afraid to make known their own wickedness, which make them love theatrical plays, in which the infamous -deeds of the gods are celebrated. Let them choose which<span class="pagenum"><a name="Page_337" id="Page_337">[Pg 337]</a></span> +deeds of the gods are celebrated. Let them choose which<span class="pagenum"><a id="Page_337">[Pg 337]</a></span> they will of these four alternatives, and let them consider how much evil any one of them would require them to think of the gods. For if they choose the first, they must then confess that @@ -14669,7 +14676,7 @@ whilst they dwelt with evil demons, who exulted in their injuries; and this because they suppose that the good gods can only know a good man, placed at so great a distance from them, through the mediation of evil demons, whom they could -know on account of their nearness to themselves.<a name="FNanchor_314_314" id="FNanchor_314_314"></a><a href="#Footnote_314_314" class="fnanchor">[314]</a> If they +know on account of their nearness to themselves.<a id="FNanchor_314_314"></a><a href="#Footnote_314_314" class="fnanchor">[314]</a> If they shall choose the second, and shall say that both these things are concealed by the demons, so that the gods are wholly ignorant both of Plato's most religious law and the sacrilegious @@ -14697,7 +14704,7 @@ There remains the fourth supposition; but it is worse than the rest. For who will suffer it to be said that the demons have made known the calumnious fictions of the poets concerning the immortal gods, and also the disgraceful mockeries of the -theatres, and their own most ardent lust after, and most sweet<span class="pagenum"><a name="Page_338" id="Page_338">[Pg 338]</a></span> +theatres, and their own most ardent lust after, and most sweet<span class="pagenum"><a id="Page_338">[Pg 338]</a></span> pleasure in these things, whilst they have concealed from them that Plato, with the gravity of a philosopher, gave it as his opinion that all these things ought to be removed from a @@ -14739,7 +14746,7 @@ they have persuaded of their divinity by wonderful and lying signs, consisting either of deeds or of predictions. Some, nevertheless, who have more attentively and diligently considered their vices, they have not been able to persuade that -they are gods, and so have feigned themselves to be messengers<span class="pagenum"><a name="Page_339" id="Page_339">[Pg 339]</a></span> +they are gods, and so have feigned themselves to be messengers<span class="pagenum"><a id="Page_339">[Pg 339]</a></span> between the gods and men. Some, indeed, have thought that not even this latter honour ought to be acknowledged as belonging to them, not believing that they were gods, because @@ -14781,9 +14788,9 @@ our tongue: "And, since we have undertaken to discourse concerning the relationship and fellowship between men and the gods, know, O Æsculapius, the power and strength of man. As the Lord and Father, or that which is highest, -even God, is the maker of the celestial gods, so man is the<span class="pagenum"><a name="Page_340" id="Page_340">[Pg 340]</a></span> +even God, is the maker of the celestial gods, so man is the<span class="pagenum"><a id="Page_340">[Pg 340]</a></span> maker of the gods who are in the temples, content to dwell -near to men."<a name="FNanchor_315_315" id="FNanchor_315_315"></a><a href="#Footnote_315_315" class="fnanchor">[315]</a> And a little after he says, "Thus humanity, +near to men."<a id="FNanchor_315_315"></a><a href="#Footnote_315_315" class="fnanchor">[315]</a> And a little after he says, "Thus humanity, always mindful of its nature and origin, perseveres in the imitation of divinity; and as the Lord and Father made eternal gods, that they should be like Himself, so humanity @@ -14819,7 +14826,7 @@ Hermes predicts these things, he speaks as one who is a friend to these same mockeries of demons, and does not clearly express the name of Christ. On the contrary, he deplores, as if it had already taken place, the future abolition -of those things by the observance of which there was maintained<span class="pagenum"><a name="Page_341" id="Page_341">[Pg 341]</a></span> +of those things by the observance of which there was maintained<span class="pagenum"><a id="Page_341">[Pg 341]</a></span> in Egypt a resemblance of heaven,—he bears witness to Christianity by a kind of mournful prophecy. Now it was with reference to such that the apostle said, that "knowing @@ -14827,7 +14834,7 @@ God, they glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the -likeness of the image of corruptible man,"<a name="FNanchor_316_316" id="FNanchor_316_316"></a><a href="#Footnote_316_316" class="fnanchor">[316]</a> and so on, for the +likeness of the image of corruptible man,"<a id="FNanchor_316_316"></a><a href="#Footnote_316_316" class="fnanchor">[316]</a> and so on, for the whole passage is too long to quote. For Hermes makes many such statements agreeable to the truth concerning the one true God who fashioned this world. And I know not how @@ -14855,23 +14862,23 @@ was as impudently expressed as his knowledge was imprudently obtained; for it was not the Holy Spirit who revealed these things to him, as He had done to the holy prophets, who, foreseeing these things, said with exultation, "If a man shall make -gods, lo, they are no gods;"<a name="FNanchor_317_317" id="FNanchor_317_317"></a><a href="#Footnote_317_317" class="fnanchor">[317]</a> and in another place, "And it shall +gods, lo, they are no gods;"<a id="FNanchor_317_317"></a><a href="#Footnote_317_317" class="fnanchor">[317]</a> and in another place, "And it shall come to pass in that day, saith the Lord, that I will cut off the names of the idols out of the land, and they shall no more -be remembered."<a name="FNanchor_318_318" id="FNanchor_318_318"></a><a href="#Footnote_318_318" class="fnanchor">[318]</a> But the holy Isaiah prophesies expressly<span class="pagenum"><a name="Page_342" id="Page_342">[Pg 342]</a></span> +be remembered."<a id="FNanchor_318_318"></a><a href="#Footnote_318_318" class="fnanchor">[318]</a> But the holy Isaiah prophesies expressly<span class="pagenum"><a id="Page_342">[Pg 342]</a></span> concerning Egypt in reference to this matter, saying, "And the idols of Egypt shall be moved at His presence, and their heart -shall be overcome in them,"<a name="FNanchor_319_319" id="FNanchor_319_319"></a><a href="#Footnote_319_319" class="fnanchor">[319]</a> and other things to the same effect. +shall be overcome in them,"<a id="FNanchor_319_319"></a><a href="#Footnote_319_319" class="fnanchor">[319]</a> and other things to the same effect. And with the prophet are to be classed those who rejoiced that that which they knew was to come had actually come,—as Simeon, or Anna, who immediately recognised Jesus when He was born, or Elisabeth, who in the Spirit recognised Him when He was conceived, or Peter, who said by the revelation -of the Father, "Thou art Christ, the Son of the living God."<a name="FNanchor_320_320" id="FNanchor_320_320"></a><a href="#Footnote_320_320" class="fnanchor">[320]</a> +of the Father, "Thou art Christ, the Son of the living God."<a id="FNanchor_320_320"></a><a href="#Footnote_320_320" class="fnanchor">[320]</a> But to this Egyptian those spirits indicated the time of their own destruction, who also, when the Lord was present in the flesh, said with trembling, "Art Thou come hither to destroy -us before the time?"<a name="FNanchor_321_321" id="FNanchor_321_321"></a><a href="#Footnote_321_321" class="fnanchor">[321]</a> meaning by destruction before the time, +us before the time?"<a id="FNanchor_321_321"></a><a href="#Footnote_321_321" class="fnanchor">[321]</a> meaning by destruction before the time, either that very destruction which they expected to come, but which they did not think would come so suddenly as it appeared to have done, or only that destruction which consisted @@ -14899,7 +14906,7 @@ said concerning man, wonderful though they are, are less wonderful than those which have been said concerning reason. For man to discover the divine nature, and to make it, surpasses the wonder of all other wonderful things. Because, -therefore, our forefathers erred very far with respect to the<span class="pagenum"><a name="Page_343" id="Page_343">[Pg 343]</a></span> +therefore, our forefathers erred very far with respect to the<span class="pagenum"><a id="Page_343">[Pg 343]</a></span> knowledge of the gods, through incredulity and through want of attention to their worship and service, they invented this art of making gods; and this art once invented, they associated @@ -14939,7 +14946,7 @@ have been our duty, if we paid any regard to what is right and pious, to consider and to see that they could never have attained to this art if they had not erred from the truth, if they had believed those things which are worthy of God, if -they had attended to divine worship and service. However,<span class="pagenum"><a name="Page_344" id="Page_344">[Pg 344]</a></span> +they had attended to divine worship and service. However,<span class="pagenum"><a id="Page_344">[Pg 344]</a></span> if we alone should say that the causes of this art were to be found in the great error and incredulity of men, and aversion of the mind erring from and unfaithful to divine religion, the @@ -14963,7 +14970,7 @@ aversion from divine worship and service instituted, conversion to the one true and holy God took away. Nor was this the case only in Egypt, for which country alone the spirit of the demons lamented in Hermes, but in all the earth, which -sings to the Lord a new song,<a name="FNanchor_322_322" id="FNanchor_322_322"></a><a href="#Footnote_322_322" class="fnanchor">[322]</a> as the truly holy and truly +sings to the Lord a new song,<a id="FNanchor_322_322"></a><a href="#Footnote_322_322" class="fnanchor">[322]</a> as the truly holy and truly prophetic Scriptures have predicted, in which it is written, "Sing unto the Lord a new song; sing unto the Lord, all the earth." For the title of this psalm is, "When the house @@ -14977,7 +14984,7 @@ by them, when, by worshipping them, he was drawn into fellowship with them,—into the fellowship not of stolid idols, but of cunning demons; for what are idols but what they are represented to be in the same Scriptures, "They have eyes, -but they do not see,"<a name="FNanchor_323_323" id="FNanchor_323_323"></a><a href="#Footnote_323_323" class="fnanchor">[323]</a> and, though artistically fashioned, are<span class="pagenum"><a name="Page_345" id="Page_345">[Pg 345]</a></span> +but they do not see,"<a id="FNanchor_323_323"></a><a href="#Footnote_323_323" class="fnanchor">[323]</a> and, though artistically fashioned, are<span class="pagenum"><a id="Page_345">[Pg 345]</a></span> still without life and sensation? But unclean spirits, associated through that wicked art with these same idols, have miserably taken captive the souls of their worshippers, by @@ -14985,7 +14992,7 @@ bringing them down into fellowship with themselves. Whence the apostle says, "We know that an idol is nothing, but those things which the Gentiles sacrifice they sacrifice to demons, and not to God; and I would not ye should have -fellowship with demons."<a name="FNanchor_324_324" id="FNanchor_324_324"></a><a href="#Footnote_324_324" class="fnanchor">[324]</a> After this captivity, therefore, in +fellowship with demons."<a id="FNanchor_324_324"></a><a href="#Footnote_324_324" class="fnanchor">[324]</a> After this captivity, therefore, in which men were held by malign demons, the house of God is being built in all the earth; whence the title of that psalm in which it is said, "Sing unto the Lord a new song; sing @@ -14994,7 +15001,7 @@ name; declare well His salvation from day to day. Declare His glory among the nations, among all people His wonderful things. For great is the Lord, and much to be praised: He is terrible above all gods. For all the gods of the nations are -demons: but the Lord made the heavens."<a name="FNanchor_325_325" id="FNanchor_325_325"></a><a href="#Footnote_325_325" class="fnanchor">[325]</a></p> +demons: but the Lord made the heavens."<a id="FNanchor_325_325"></a><a href="#Footnote_325_325" class="fnanchor">[325]</a></p> <p>Wherefore he who sorrowed because a time was coming when the worship of idols should be abolished, and the domination of @@ -15016,9 +15023,9 @@ whether he will or not, that they are not to be worshipped by those who do not resemble these image-makers, that is, by prudent, faithful, and religious men, at the same time also making it manifest that the very men who made them involved themselves -in the worship of those as gods who were not gods.<span class="pagenum"><a name="Page_346" id="Page_346">[Pg 346]</a></span> +in the worship of those as gods who were not gods.<span class="pagenum"><a id="Page_346">[Pg 346]</a></span> For true is the saying of the prophet, "If a man <i>make</i> gods, -lo, they are no gods."<a name="FNanchor_326_326" id="FNanchor_326_326"></a><a href="#Footnote_326_326" class="fnanchor">[326]</a> Such gods, therefore, acknowledged +lo, they are no gods."<a id="FNanchor_326_326"></a><a href="#Footnote_326_326" class="fnanchor">[326]</a> Such gods, therefore, acknowledged by such worshippers and made by such men, did Hermes call "gods made by men," that is to say, demons, through some art of I know not what description, bound by the chains of @@ -15054,7 +15061,7 @@ else openly and undisguisedly doing evil to men. They cannot, however, do anything of this kind unless where they are permitted by the deep and secret providence of God, and then only so far as they are permitted. When, however, they are -permitted, it is not because they, being midway between<span class="pagenum"><a name="Page_347" id="Page_347">[Pg 347]</a></span> +permitted, it is not because they, being midway between<span class="pagenum"><a id="Page_347">[Pg 347]</a></span> men and the gods, have through the friendship of the gods great power over men; for these demons cannot possibly be friends to the good gods who dwell in the holy and heavenly @@ -15099,7 +15106,7 @@ be full of sepulchres and dead men," as if, in sooth, if these things were not taken away, men would not die! as if dead bodies could be buried elsewhere than in the ground! as if, as time advanced, the number of sepulchres must not necessarily -increase in proportion to the increase of the number of<span class="pagenum"><a name="Page_348" id="Page_348">[Pg 348]</a></span> +increase in proportion to the increase of the number of<span class="pagenum"><a id="Page_348">[Pg 348]</a></span> the dead! But they who are of a perverse mind, and opposed to us, suppose that what he grieves for is that the memorials of our martyrs were to succeed to their temples and shrines, @@ -15138,7 +15145,7 @@ first discoverer of medicine, to whom a temple was consecrated in a mountain of Libya, near to the shore of the crocodiles, in which temple lies his earthly man, that is, his body,—for the better part of him, or rather the whole of him, if the whole -man is in the intelligent life, went back to heaven,—affords<span class="pagenum"><a name="Page_349" id="Page_349">[Pg 349]</a></span> +man is in the intelligent life, went back to heaven,—affords<span class="pagenum"><a id="Page_349">[Pg 349]</a></span> even now by his divinity all those helps to infirm men, which formerly he was wont to afford to them by the art of medicine." He says, therefore, that a dead man was worshipped @@ -15178,7 +15185,7 @@ were not able to make souls. When, therefore, he says "either nature," he means soul and body,—the demon being the soul, and the image the body. What, then, becomes of that mournful complaint, that the land of Egypt, the most holy place -of shrines and temples, was to be full of sepulchres and<span class="pagenum"><a name="Page_350" id="Page_350">[Pg 350]</a></span> +of shrines and temples, was to be full of sepulchres and<span class="pagenum"><a id="Page_350">[Pg 350]</a></span> dead men? Verily, the fallacious spirit, by whose inspiration Hermes spoke these things, was compelled to confess through him that even already that land was full of sepulchres and @@ -15217,14 +15224,14 @@ to imitate them by seeking to obtain like crowns and palms, calling to our help that same God on whom they called. Therefore, whatever honours the religious may pay in the places of the martyrs, they are but honours rendered to their -memory,<a name="FNanchor_327_327" id="FNanchor_327_327"></a><a href="#Footnote_327_327" class="fnanchor">[327]</a> not sacred rites or sacrifices offered to dead men as +memory,<a id="FNanchor_327_327"></a><a href="#Footnote_327_327" class="fnanchor">[327]</a> not sacred rites or sacrifices offered to dead men as to gods. And even such as bring thither food,—which, indeed, -is not done by the better Christians, and in most places of<span class="pagenum"><a name="Page_351" id="Page_351">[Pg 351]</a></span> +is not done by the better Christians, and in most places of<span class="pagenum"><a id="Page_351">[Pg 351]</a></span> the world is not done at all,—do so in order that it may be sanctified to them through the merits of the martyrs, in the name of the Lord of the martyrs, first presenting the food and offering prayer, and thereafter taking it away to be eaten, -or to be in part bestowed upon the needy.<a name="FNanchor_328_328" id="FNanchor_328_328"></a><a href="#Footnote_328_328" class="fnanchor">[328]</a> But he who +or to be in part bestowed upon the needy.<a id="FNanchor_328_328"></a><a href="#Footnote_328_328" class="fnanchor">[328]</a> But he who knows the one sacrifice of Christians, which is the sacrifice offered in those places, also knows that these are not sacrifices offered to the martyrs. It is, then, neither with divine honours @@ -15257,7 +15264,7 @@ with such shameful plays as those in which the crimes of the gods are celebrated, which are either real crimes committed by them at a time when they were men, or else, if they never were men, fictitious crimes invented for the pleasure -of noxious demons. The god of Socrates, if he had a<span class="pagenum"><a name="Page_352" id="Page_352">[Pg 352]</a></span> +of noxious demons. The god of Socrates, if he had a<span class="pagenum"><a id="Page_352">[Pg 352]</a></span> god, cannot have belonged to this class of demons. But perhaps they who wished to excel in this art of making gods, imposed a god of this sort on a man who was a stranger to, @@ -15271,14 +15278,14 @@ worshipped, in order that through them we may attain to the eternally blessed life. To the examination of this opinion we will devote the following book.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_353" id="Page_353">[Pg 353]</a></span></p> +<p><span class="pagenum"><a id="Page_353">[Pg 353]</a></span></p> -<h2><a name="BOOK_NINTH" id="BOOK_NINTH">BOOK NINTH.</a></h2> +<h2><a id="BOOK_NINTH">BOOK NINTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -15303,7 +15310,7 @@ as good ones have included the demons under the name "gods," and sometimes, though more rarely, have called the gods demons; so that they admit that Jupiter, whom they make the king and head of all the rest, is called a demon by -Homer.<a name="FNanchor_329_329" id="FNanchor_329_329"></a><a href="#Footnote_329_329" class="fnanchor">[329]</a> Those, on the other hand, who maintain that the +Homer.<a id="FNanchor_329_329"></a><a href="#Footnote_329_329" class="fnanchor">[329]</a> Those, on the other hand, who maintain that the gods are all good, and far more excellent than the men who are justly called good, are moved by the actions of the demons, which they can neither deny nor impute to the gods whose @@ -15316,7 +15323,7 @@ intercourse with men, these demons hold the position of mediators, ascending with prayers, and returning with gifts. This is the opinion of the Platonists, the ablest and most esteemed of their philosophers, with whom we therefore chose to debate -this question,—whether the worship of a number of gods is of<span class="pagenum"><a name="Page_354" id="Page_354">[Pg 354]</a></span> +this question,—whether the worship of a number of gods is of<span class="pagenum"><a id="Page_354">[Pg 354]</a></span> any service towards obtaining blessedness in the future life. And this is the reason why, in the preceding book, we have inquired how the demons, who take pleasure in such things @@ -15358,7 +15365,7 @@ rational and intellectual, is blessed.</p> them reason, he does not ascribe virtue.</i></p> <p>What, then, is the difference between good and evil demons? -For the Platonist Apuleius, in a treatise on this whole subject,<span class="pagenum"><a name="Page_355" id="Page_355">[Pg 355]</a></span><a name="FNanchor_330_330" id="FNanchor_330_330"></a><a href="#Footnote_330_330" class="fnanchor">[330]</a> +For the Platonist Apuleius, in a treatise on this whole subject,<span class="pagenum"><a id="Page_355">[Pg 355]</a></span><a id="FNanchor_330_330"></a><a href="#Footnote_330_330" class="fnanchor">[330]</a> while he says a great deal about their aerial bodies, has not a word to say of the spiritual virtues with which, if they were good, they must have been endowed. Not a word has @@ -15397,8 +15404,8 @@ which they can resist their turbulent and depraved emotions.</p> <p class="center"><a id="chap94"></a>4. <i>The opinion of the Peripatetics and Stoics about mental emotions.</i></p> <p>Among the philosophers there are two opinions about these -mental emotions, which the Greeks call πάθη, while some of -our own writers, as Cicero, call them perturbations,<a name="FNanchor_331_331" id="FNanchor_331_331"></a><a href="#Footnote_331_331" class="fnanchor">[331]</a> some<span class="pagenum"><a name="Page_356" id="Page_356">[Pg 356]</a></span> +mental emotions, which the Greeks call πάθη, while some of +our own writers, as Cicero, call them perturbations,<a id="FNanchor_331_331"></a><a href="#Footnote_331_331" class="fnanchor">[331]</a> some<span class="pagenum"><a id="Page_356">[Pg 356]</a></span> affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by @@ -15410,7 +15417,7 @@ are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book <i>De Finibus</i>, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline -to apply the term "goods" to external and bodily advantages,<a name="FNanchor_332_332" id="FNanchor_332_332"></a><a href="#Footnote_332_332" class="fnanchor">[332]</a> +to apply the term "goods" to external and bodily advantages,<a id="FNanchor_332_332"></a><a href="#Footnote_332_332" class="fnanchor">[332]</a> because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, @@ -15430,10 +15437,10 @@ for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work -entitled <i>Noctes Atticæ</i>,<a name="FNanchor_333_333" id="FNanchor_333_333"></a><a href="#Footnote_333_333" class="fnanchor">[333]</a> that he once made a voyage with an +entitled <i>Noctes Atticæ</i>,<a id="FNanchor_333_333"></a><a href="#Footnote_333_333" class="fnanchor">[333]</a> that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was -tossed and in danger from a violent storm, the philosopher<span class="pagenum"><a name="Page_357" id="Page_357">[Pg 357]</a></span> +tossed and in danger from a violent storm, the philosopher<span class="pagenum"><a id="Page_357">[Pg 357]</a></span> grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other @@ -15452,7 +15459,7 @@ Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he, willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus -the Stoic,<a name="FNanchor_334_334" id="FNanchor_334_334"></a><a href="#Footnote_334_334" class="fnanchor">[334]</a> in which doctrines were advanced which precisely +the Stoic,<a id="FNanchor_334_334"></a><a href="#Footnote_334_334" class="fnanchor">[334]</a> in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain @@ -15471,7 +15478,7 @@ and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which -it ought rationally to desire or avoid. This account of what<span class="pagenum"><a name="Page_358" id="Page_358">[Pg 358]</a></span> +it ought rationally to desire or avoid. This account of what<span class="pagenum"><a id="Page_358">[Pg 358]</a></span> Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but @@ -15510,14 +15517,14 @@ as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over -them, and, while it refuses its consent and resists them, administers<span class="pagenum"><a name="Page_359" id="Page_359">[Pg 359]</a></span> +them, and, while it refuses its consent and resists them, administers<span class="pagenum"><a id="Page_359">[Pg 359]</a></span> a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"He stands immovable by tears,<br /></span> -<span class="i1">Nor tenderest words with pity hears."<a name="FNanchor_335_335" id="FNanchor_335_335"></a><a href="#Footnote_335_335" class="fnanchor">[335]</a><br /></span> +<span class="i0">"He stands immovable by tears,<br ></span> +<span class="i1">Nor tenderest words with pity hears."<a id="FNanchor_335_335"></a><a href="#Footnote_335_335" class="fnanchor">[335]</a><br ></span> </div></div></div> @@ -15536,14 +15543,14 @@ fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The -Stoics, indeed, are accustomed to condemn compassion.<a name="FNanchor_336_336" id="FNanchor_336_336"></a><a href="#Footnote_336_336" class="fnanchor">[336]</a> But +Stoics, indeed, are accustomed to condemn compassion.<a id="FNanchor_336_336"></a><a href="#Footnote_336_336" class="fnanchor">[336]</a> But how much more honourable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better, and more humane, and more consonant with pious sentiments, are the words of Cicero in praise of Cæsar, when he says, "Among your virtues none -is more admirable and agreeable than your compassion."<a name="FNanchor_337_337" id="FNanchor_337_337"></a><a href="#Footnote_337_337" class="fnanchor">[337]</a> +is more admirable and agreeable than your compassion."<a id="FNanchor_337_337"></a><a href="#Footnote_337_337" class="fnanchor">[337]</a> And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown @@ -15554,12 +15561,12 @@ ashamed to reckon among the vices, although, as the book of that eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the -wise man, whom they would have to be free from all vice.<span class="pagenum"><a name="Page_360" id="Page_360">[Pg 360]</a></span> +wise man, whom they would have to be free from all vice.<span class="pagenum"><a id="Page_360">[Pg 360]</a></span> Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics -is one and the same. But, as Cicero says,<a name="FNanchor_338_338" id="FNanchor_338_338"></a><a href="#Footnote_338_338" class="fnanchor">[338]</a> mere logomachy +is one and the same. But, as Cicero says,<a id="FNanchor_338_338"></a><a href="#Footnote_338_338" class="fnanchor">[338]</a> mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we @@ -15585,7 +15592,7 @@ who mediate between gods and men are agitated by passions. For if their mind, though exposed to their incursion, still remained free and superior to them, Apuleius could not have said that their hearts are tossed with passions as the sea by -stormy winds.<a name="FNanchor_339_339" id="FNanchor_339_339"></a><a href="#Footnote_339_339" class="fnanchor">[339]</a> Their mind, then,—that superior part of their +stormy winds.<a id="FNanchor_339_339"></a><a href="#Footnote_339_339" class="fnanchor">[339]</a> Their mind, then,—that superior part of their soul whereby they are rational beings, and which, if it actually exists in them, should rule and bridle the turbulent passions of the inferior parts of the soul,—this mind of theirs, I say, is, @@ -15595,7 +15602,7 @@ the emotions of fear, anger, lust, and all similar affections. What part of them, then, is free, and endued with wisdom, so that they are pleasing to the gods, and the fit guides of men into purity of life, since their very highest part, being the -slave of passion and subject to vice, only makes them more<span class="pagenum"><a name="Page_361" id="Page_361">[Pg 361]</a></span> +slave of passion and subject to vice, only makes them more<span class="pagenum"><a id="Page_361">[Pg 361]</a></span> intent on deceiving and seducing, in proportion to the mental force and energy of desire they possess?</p> @@ -15628,7 +15635,7 @@ since, though they are wrongfully called by the names of the gods, they are described in their own proper character as demons. To this category, he says, belongs the Minerva of Homer, "who interposed in the ranks of the Greeks to restrain -Achilles."<a name="FNanchor_340_340" id="FNanchor_340_340"></a><a href="#Footnote_340_340" class="fnanchor">[340]</a> For that this was Minerva he supposes to be +Achilles."<a id="FNanchor_340_340"></a><a href="#Footnote_340_340" class="fnanchor">[340]</a> For that this was Minerva he supposes to be poetical fiction; for he thinks that Minerva is a goddess, and he places her among the gods whom he believes to be all good and blessed in the sublime ethereal region, remote from intercourse @@ -15638,7 +15645,7 @@ the same poet mentions under the name of Venus or Mars (gods exalted above earthly affairs in their heavenly habitations), was the Trojans' ally and the foe of the Greeks, and that these demons fought for those they loved against those -they hated,—in all this he owned that the poets stated something<span class="pagenum"><a name="Page_362" id="Page_362">[Pg 362]</a></span> +they hated,—in all this he owned that the poets stated something<span class="pagenum"><a id="Page_362">[Pg 362]</a></span> very like the truth. For they made these statements about beings to whom he ascribes the same violent and tempestuous passions as disturb men, and who are therefore @@ -15671,7 +15678,7 @@ labour is vain, and whose fortune is ever on the wane, their race immortal, themselves perishing, each generation replenished with creatures whose life is swift and their wisdom slow, their death sudden and their life a wail,—these are the men who -dwell on the earth."<a name="FNanchor_341_341" id="FNanchor_341_341"></a><a href="#Footnote_341_341" class="fnanchor">[341]</a> In recounting so many qualities which +dwell on the earth."<a id="FNanchor_341_341"></a><a href="#Footnote_341_341" class="fnanchor">[341]</a> In recounting so many qualities which belong to the large proportion of men, did he forget that which is the property of the few when he speaks of their wisdom being slow? If this had been omitted, this his description @@ -15679,7 +15686,7 @@ of the human race, so carefully elaborated, would have been defective. And when he commended the excellence of the gods, he affirmed that they excelled in that very blessedness to which he thinks men must attain by wisdom. And therefore, -if he had wished us to believe that some of the demons<span class="pagenum"><a name="Page_363" id="Page_363">[Pg 363]</a></span> +if he had wished us to believe that some of the demons<span class="pagenum"><a id="Page_363">[Pg 363]</a></span> are good, he should have inserted in his description something by which we might see that they have, in common with the gods, some share of blessedness, or, in common with men, some @@ -15721,7 +15728,7 @@ only in the body, which is the inferior part? For a living creature or animal consists of soul and body, and of these two parts the soul is undoubtedly the better; even though vicious and weak, it is obviously better than even the soundest and -strongest body, for the greater excellence of its nature is not<span class="pagenum"><a name="Page_364" id="Page_364">[Pg 364]</a></span> +strongest body, for the greater excellence of its nature is not<span class="pagenum"><a id="Page_364">[Pg 364]</a></span> reduced to the level of the body even by the pollution of vice, as gold, even when tarnished, is more precious than the purest silver or lead. And yet these mediators, by whose interposition @@ -15736,7 +15743,7 @@ above, and their superior part, the soul, bound to men beneath; united to the celestial gods by the part that serves, and miserable, together with the inhabitants of earth, by the part that rules? For the body is the servant, as Sallust says: "We -use the soul to rule, the body to obey;"<a name="FNanchor_342_342" id="FNanchor_342_342"></a><a href="#Footnote_342_342" class="fnanchor">[342]</a> adding, "the one we +use the soul to rule, the body to obey;"<a id="FNanchor_342_342"></a><a href="#Footnote_342_342" class="fnanchor">[342]</a> adding, "the one we have in common with the gods, the other with the brutes." For he was here speaking of men; and they have, like the brutes, a mortal body. These demons, whom our philosophic @@ -15757,10 +15764,10 @@ the chain of an eternal punishment.</p> <p class="center">10. <i>That, according to Plotinus, men, whose body is mortal, are less wretched than demons, whose body is eternal.</i></p> -<p>Plotinus, whose memory is quite recent,<a name="FNanchor_343_343" id="FNanchor_343_343"></a><a href="#Footnote_343_343" class="fnanchor">[343]</a> enjoys the reputation +<p>Plotinus, whose memory is quite recent,<a id="FNanchor_343_343"></a><a href="#Footnote_343_343" class="fnanchor">[343]</a> enjoys the reputation of having understood Plato better than any other of his disciples. In speaking of human souls, he says, "The Father -in compassion made their bonds mortal;"<a name="FNanchor_344_344" id="FNanchor_344_344"></a><a href="#Footnote_344_344" class="fnanchor">[344]</a> that is to say, he<span class="pagenum"><a name="Page_365" id="Page_365">[Pg 365]</a></span> +in compassion made their bonds mortal;"<a id="FNanchor_344_344"></a><a href="#Footnote_344_344" class="fnanchor">[344]</a> that is to say, he<span class="pagenum"><a id="Page_365">[Pg 365]</a></span> considered it due to the Father's mercy that men, having a mortal body, should not be for ever confined in the misery of this life. But of this mercy the demons have been judged @@ -15782,7 +15789,7 @@ become gods, but expressly says that they are demons for ever.</p> <p class="center">11. <i>Of the opinion of the Platonists, that the souls of men become demons when disembodied.</i></p> -<p>He<a name="FNanchor_345_345" id="FNanchor_345_345"></a><a href="#Footnote_345_345" class="fnanchor">[345]</a> says, indeed, that the souls of men are demons, and +<p>He<a id="FNanchor_345_345"></a><a href="#Footnote_345_345" class="fnanchor">[345]</a> says, indeed, that the souls of men are demons, and that men become <i>Lares</i> if they are good, <i>Lemures</i> or <i>Larvæ</i> if they are bad, and <i>Manes</i> if it is uncertain whether they deserve well or ill. Who does not see at a glance that this is @@ -15794,7 +15801,7 @@ are hurtful demons made out of wicked men, these men must suppose that after death they will be invoked with sacrifices and divine honours that they may inflict injuries. But this question we must not pursue. He also states that the -blessed are called in Greek εὐδαίμονες, because they are good +blessed are called in Greek εὐδαίμονες, because they are good souls, that is to say, good demons, confirming his opinion that the souls of men are demons.</p> @@ -15804,7 +15811,7 @@ the nature of men and that of demons.</i></p> <p>But at present we are speaking of those beings whom he described as being properly intermediate between gods and -men, in nature animals, in mind rational, in soul subject to<span class="pagenum"><a name="Page_366" id="Page_366">[Pg 366]</a></span> +men, in nature animals, in mind rational, in soul subject to<span class="pagenum"><a id="Page_366">[Pg 366]</a></span> passion, in body aerial, in duration eternal. When he had distinguished the gods, whom he placed in the highest heaven, from men, whom he placed on earth, not only by position but @@ -15816,7 +15823,7 @@ are separated by so wide an interval that there can be no intimate communication between them, and while the vitality of the one is eternal and indefeasible, that of the others is fading and precarious, and while the spirits of the gods are -exalted in bliss, those of men are sunk in miseries."<a name="FNanchor_346_346" id="FNanchor_346_346"></a><a href="#Footnote_346_346" class="fnanchor">[346]</a> Here +exalted in bliss, those of men are sunk in miseries."<a id="FNanchor_346_346"></a><a href="#Footnote_346_346" class="fnanchor">[346]</a> Here I find three opposite qualities ascribed to the extremes of being, the highest and lowest. For, after mentioning the three qualities for which we are to admire the gods, he repeated, @@ -15847,7 +15854,7 @@ mean occupied by the demons, there can be no question as to their local position; for, between the highest and lowest place, there is a place which is rightly considered and called the middle place. The other two qualities remain, and to them -we must give greater care, that we may see whether they are<span class="pagenum"><a name="Page_367" id="Page_367">[Pg 367]</a></span> +we must give greater care, that we may see whether they are<span class="pagenum"><a id="Page_367">[Pg 367]</a></span> altogether foreign to the demons, or how they are so bestowed upon them without infringing upon their mediate position. We may dismiss the idea that they are foreign to them. For @@ -15887,7 +15894,7 @@ are they intermediate, when they have three things in common with the lowest, and only one in common with the highest? Who does not see that the intermediate position is abandoned in proportion as they tend to, and are depressed towards, the -lowest extreme? But perhaps we are to accept them as<span class="pagenum"><a name="Page_368" id="Page_368">[Pg 368]</a></span> +lowest extreme? But perhaps we are to accept them as<span class="pagenum"><a id="Page_368">[Pg 368]</a></span> intermediate because of their one property of an aerial body, as the two extremes have each their proper body, the gods an ethereal, men a terrestrial body, and because @@ -15927,7 +15934,7 @@ with the gods, and neither of these in common with men, who are both miserable and mortal, are they not rather remote from men and united with the gods, than intermediate between them? They would be intermediate if they held one of their -qualities in common with the one party, and the other with<span class="pagenum"><a name="Page_369" id="Page_369">[Pg 369]</a></span> +qualities in common with the one party, and the other with<span class="pagenum"><a id="Page_369">[Pg 369]</a></span> the other, as man is a kind of mean between angels and beasts,—the beast being an irrational and mortal animal, the angel a rational and immortal one, while man, inferior to the @@ -15971,7 +15978,7 @@ mortal. He did become mortal, not rendering the divinity of the Word infirm, but assuming the infirmity of flesh. Neither did He continue mortal in the flesh, but raised it from the dead; for it is the very fruit of His mediation that those, -for the sake of whose redemption He became the Mediator,<span class="pagenum"><a name="Page_370" id="Page_370">[Pg 370]</a></span> +for the sake of whose redemption He became the Mediator,<span class="pagenum"><a id="Page_370">[Pg 370]</a></span> should not abide eternally in bodily death. Wherefore it became the Mediator between us and God to have both a transient mortality and a permanent blessedness, that by that @@ -16011,7 +16018,7 @@ company from the number of whom He had Himself never departed. There is, then, a wicked mediator, who separates friends, and a good Mediator, who reconciles enemies. And those who separate are numerous, because the multitude of the blessed are -blessed only by their participation in the one God; of which<span class="pagenum"><a name="Page_371" id="Page_371">[Pg 371]</a></span> +blessed only by their participation in the one God; of which<span class="pagenum"><a id="Page_371">[Pg 371]</a></span> participation the evil angels being deprived, they are wretched, and interpose to hinder rather than to help to this blessedness, and by their very number prevent us from reaching that one @@ -16045,7 +16052,7 @@ decline contact with earthly things and intercourse with men, who therefore require the intercession of the demons.</i></p></blockquote> <p>That opinion, which the same Platonist avers that Plato -uttered, is not true, "that no god holds intercourse with men."<a name="FNanchor_347_347" id="FNanchor_347_347"></a><a href="#Footnote_347_347" class="fnanchor">[347]</a> +uttered, is not true, "that no god holds intercourse with men."<a id="FNanchor_347_347"></a><a href="#Footnote_347_347" class="fnanchor">[347]</a> And this, he says, is the chief evidence of their exaltation, that they are never contaminated by contact with men. He admits, therefore, that the demons are contaminated; and it follows @@ -16054,7 +16061,7 @@ contaminated, and thus all alike become impure, the demons by associating with men, and men by worshipping the demons. Or, if they say that the demons are not contaminated by associating and dealing with men, then they are better than the -gods, for the gods, were they to do so, would be contaminated.<span class="pagenum"><a name="Page_372" id="Page_372">[Pg 372]</a></span> +gods, for the gods, were they to do so, would be contaminated.<span class="pagenum"><a id="Page_372">[Pg 372]</a></span> For this, we are told, is the glory of the gods, that they are so highly exalted that no human intercourse can sully them. He affirms, indeed, that the supreme God, the Creator of all @@ -16093,7 +16100,7 @@ men, so as to see and be seen, hear and be heard; and where is the need of touching? For men would not dare to desire this, if they were favoured with the sight or conversation of gods or good demons; and if through excessive curiosity they -should desire it, how could they accomplish their wish without<span class="pagenum"><a name="Page_373" id="Page_373">[Pg 373]</a></span> +should desire it, how could they accomplish their wish without<span class="pagenum"><a id="Page_373">[Pg 373]</a></span> the consent of the god or demon, when they cannot touch so much as a sparrow unless it be caged?</p> @@ -16123,7 +16130,7 @@ by human contact? Who can believe such follies, unless the demons have practised their deceit upon him? If seeing and being seen is contamination, and if the gods, whom Apuleius himself calls visible, "the brilliant lights of the -world,"<a name="FNanchor_348_348" id="FNanchor_348_348"></a><a href="#Footnote_348_348" class="fnanchor">[348]</a> and the other stars, are seen by men, are we to believe +world,"<a id="FNanchor_348_348"></a><a href="#Footnote_348_348" class="fnanchor">[348]</a> and the other stars, are seen by men, are we to believe that the demons, who cannot be seen unless they please, are safer from contamination? Or if it is only the seeing and not the being seen which contaminates, then they must deny that @@ -16132,7 +16139,7 @@ men when their rays beam upon the earth. Their rays are not contaminated by lighting on all manner of pollution, and are we to suppose that the gods would be contaminated if they mixed with men, and even if contact were needed in -order to assist them? For there is contact between the earth<span class="pagenum"><a name="Page_374" id="Page_374">[Pg 374]</a></span> +order to assist them? For there is contact between the earth<span class="pagenum"><a id="Page_374">[Pg 374]</a></span> and the sun's or moon's rays, and yet this does not pollute the light.</p> @@ -16150,7 +16157,7 @@ should mention bodily contact in connection with the blessed life. Is that sentiment of Plotinus forgotten?—"We must fly to our beloved fatherland. There is the Father, there our all. What fleet or flight shall convey us thither? Our way is, to -become like God."<a name="FNanchor_349_349" id="FNanchor_349_349"></a><a href="#Footnote_349_349" class="fnanchor">[349]</a> If, then, one is nearer to God the liker +become like God."<a id="FNanchor_349_349"></a><a href="#Footnote_349_349" class="fnanchor">[349]</a> If, then, one is nearer to God the liker he is to Him, there is no other distance from God than unlikeness to Him. And the soul of man is unlike that incorporeal and unchangeable and eternal essence, in proportion as @@ -16166,14 +16173,14 @@ of His body, should at the same time be able to afford us truly divine help in cleansing and liberating us by means of the immortal righteousness of His spirit, whereby He remained heavenly even while here upon earth. Far be it from the -incontaminable God to fear pollution from the man<a name="FNanchor_350_350" id="FNanchor_350_350"></a><a href="#Footnote_350_350" class="fnanchor">[350]</a> He assumed, +incontaminable God to fear pollution from the man<a id="FNanchor_350_350"></a><a href="#Footnote_350_350" class="fnanchor">[350]</a> He assumed, or from the men among whom He lived in the form of a man. For, though His incarnation showed us nothing else, these two wholesome facts were enough, that true divinity cannot be polluted by flesh, and that demons are not to be considered better than ourselves because they have not -flesh.<a name="FNanchor_351_351" id="FNanchor_351_351"></a><a href="#Footnote_351_351" class="fnanchor">[351]</a> This, then, as Scripture says, is the "Mediator between -God and man, the man Christ Jesus,"<a name="FNanchor_352_352" id="FNanchor_352_352"></a><a href="#Footnote_352_352" class="fnanchor">[352]</a> of whose divinity,<span class="pagenum"><a name="Page_375" id="Page_375">[Pg 375]</a></span> +flesh.<a id="FNanchor_351_351"></a><a href="#Footnote_351_351" class="fnanchor">[351]</a> This, then, as Scripture says, is the "Mediator between +God and man, the man Christ Jesus,"<a id="FNanchor_352_352"></a><a href="#Footnote_352_352" class="fnanchor">[352]</a> of whose divinity,<span class="pagenum"><a id="Page_375">[Pg 375]</a></span> whereby He is equal to the Father, and humanity, whereby He has become like us, this is not the place to speak as fully as I could.</p> @@ -16218,7 +16225,7 @@ seem to dispute merely about words, say something about the good angels. The Platonists do not deny their existence, but prefer to call them good demons. But we, following Scripture, according to which we are Christians, have learned that some -of the angels are good, some bad, but never have we read in<span class="pagenum"><a name="Page_376" id="Page_376">[Pg 376]</a></span> +of the angels are good, some bad, but never have we read in<span class="pagenum"><a id="Page_376">[Pg 376]</a></span> Scripture of good demons; but wherever this or any cognate term occurs, it is applied only to wicked spirits. And this usage has become so universal, that, even among those who @@ -16239,8 +16246,8 @@ easily evade this necessity by using the word angel?</p> <p>However, the very origin of the name suggests something worthy of consideration, if we compare it with the divine books. They are called demons from a Greek word meaning -knowledge.<a name="FNanchor_353_353" id="FNanchor_353_353"></a><a href="#Footnote_353_353" class="fnanchor">[353]</a> Now the apostle, speaking with the Holy Spirit, -says, "Knowledge puffeth up, but charity buildeth up."<a name="FNanchor_354_354" id="FNanchor_354_354"></a><a href="#Footnote_354_354" class="fnanchor">[354]</a> +knowledge.<a id="FNanchor_353_353"></a><a href="#Footnote_353_353" class="fnanchor">[353]</a> Now the apostle, speaking with the Holy Spirit, +says, "Knowledge puffeth up, but charity buildeth up."<a id="FNanchor_354_354"></a><a href="#Footnote_354_354" class="fnanchor">[354]</a> And this can only be understood as meaning that without charity knowledge does no good, but inflates a man or magnifies him with an empty windiness. The demons, then, have @@ -16259,9 +16266,9 @@ with uncleanness, failed to recognise Him.</p> <p class="center">21. <i>To what extent the Lord was pleased to make Himself known to the demons.</i></p> <p>The devils themselves knew this manifestation of God so -well, that they said to the Lord, though clothed with the<span class="pagenum"><a name="Page_377" id="Page_377">[Pg 377]</a></span> +well, that they said to the Lord, though clothed with the<span class="pagenum"><a id="Page_377">[Pg 377]</a></span> infirmity of flesh, "What have we to do with Thee, Jesus of -Nazareth? Art Thou come to destroy us before the time?"<a name="FNanchor_355_355" id="FNanchor_355_355"></a><a href="#Footnote_355_355" class="fnanchor">[355]</a> +Nazareth? Art Thou come to destroy us before the time?"<a id="FNanchor_355_355"></a><a href="#Footnote_355_355" class="fnanchor">[355]</a> From these words, it is clear that they had great knowledge, and no charity. They feared His power to punish, and did not love His righteousness. He made known to them so much @@ -16284,7 +16291,7 @@ demons doubted whether He were the Christ, and endeavoured to ascertain this by tempting Him, in so far as He permitted Himself to be tempted, that He might adapt the manhood He wore to be an example for our imitation. But after that -temptation, when, as Scripture says, He was ministered to<a name="FNanchor_356_356" id="FNanchor_356_356"></a><a href="#Footnote_356_356" class="fnanchor">[356]</a> by +temptation, when, as Scripture says, He was ministered to<a id="FNanchor_356_356"></a><a href="#Footnote_356_356" class="fnanchor">[356]</a> by the angels who are good and holy, and therefore objects of terror to the impure spirits, He revealed more and more distinctly to the demons how great He was, so that, even though @@ -16300,7 +16307,7 @@ of material and transitory things which the demons are so proud of possessing,—not that they are ignorant of these things, but because the love of God, whereby they are sanctified, is very dear to them, and because, in comparison of that not -merely immaterial but also unchangeable and ineffable beauty,<span class="pagenum"><a name="Page_378" id="Page_378">[Pg 378]</a></span> +merely immaterial but also unchangeable and ineffable beauty,<span class="pagenum"><a id="Page_378">[Pg 378]</a></span> with the holy love of which they are inflamed, they despise all things which are beneath it, and all that is not it, that they may with every good thing that is in them enjoy that good @@ -16336,22 +16343,22 @@ Scripture applies it both to the holy angels and just men.</i></p> <p>If the Platonists prefer to call these angels gods rather than demons, and to reckon them with those whom Plato, their founder and master, maintains were created by the supreme -God,<a name="FNanchor_357_357" id="FNanchor_357_357"></a><a href="#Footnote_357_357" class="fnanchor">[357]</a> they are welcome to do so, for I will not spend strength +God,<a id="FNanchor_357_357"></a><a href="#Footnote_357_357" class="fnanchor">[357]</a> they are welcome to do so, for I will not spend strength in fighting about words. For if they say that these beings are immortal, and yet created by the supreme God, blessed but by cleaving to their Creator and not by their own power, they say what we say, whatever name they call these beings -by. And that this is the opinion either of all or the best of<span class="pagenum"><a name="Page_379" id="Page_379">[Pg 379]</a></span> +by. And that this is the opinion either of all or the best of<span class="pagenum"><a id="Page_379">[Pg 379]</a></span> the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, -"The God of gods, the Lord hath spoken;"<a name="FNanchor_358_358" id="FNanchor_358_358"></a><a href="#Footnote_358_358" class="fnanchor">[358]</a> and again, "Confess -to the God of gods;"<a name="FNanchor_359_359" id="FNanchor_359_359"></a><a href="#Footnote_359_359" class="fnanchor">[359]</a> and again, "He is a great King -above all gods."<a name="FNanchor_360_360" id="FNanchor_360_360"></a><a href="#Footnote_360_360" class="fnanchor">[360]</a> And where it is said, "He is to be feared +"The God of gods, the Lord hath spoken;"<a id="FNanchor_358_358"></a><a href="#Footnote_358_358" class="fnanchor">[358]</a> and again, "Confess +to the God of gods;"<a id="FNanchor_359_359"></a><a href="#Footnote_359_359" class="fnanchor">[359]</a> and again, "He is a great King +above all gods."<a id="FNanchor_360_360"></a><a href="#Footnote_360_360" class="fnanchor">[360]</a> And where it is said, "He is to be feared above all gods," the reason is forthwith added, for it follows, "for all the gods of the nations are idols, but the Lord made -the heavens."<a name="FNanchor_361_361" id="FNanchor_361_361"></a><a href="#Footnote_361_361" class="fnanchor">[361]</a> He said, "above all gods," but added, "of the +the heavens."<a id="FNanchor_361_361"></a><a href="#Footnote_361_361" class="fnanchor">[361]</a> He said, "above all gods," but added, "of the nations;" that is to say, above all those whom the nations count gods, in other words, demons. By them He is to be feared with that terror in which they cried to the Lord, "Hast @@ -16360,7 +16367,7 @@ gods," it cannot be understood as the god of the demons; and far be it from us to say that "great King above all gods" means "great King above all demons." But the same Scripture also calls men who belong to God's people "gods:" "I have said, -Ye are gods, and all of you children of the Most High."<a name="FNanchor_362_362" id="FNanchor_362_362"></a><a href="#Footnote_362_362" class="fnanchor">[362]</a> Accordingly, +Ye are gods, and all of you children of the Most High."<a id="FNanchor_362_362"></a><a href="#Footnote_362_362" class="fnanchor">[362]</a> Accordingly, when God is styled God of gods, this may be understood of these gods; and so, too, when He is styled a great King above all gods.</p> @@ -16379,7 +16386,7 @@ might presume to constitute some of them a god? In the case of men this was a result that need not be guarded against. Besides, it was right that the men belonging to God's people should be more expressly called gods, to assure and certify -them that He who is called God of gods is their God; because,<span class="pagenum"><a name="Page_380" id="Page_380">[Pg 380]</a></span> +them that He who is called God of gods is their God; because,<span class="pagenum"><a id="Page_380">[Pg 380]</a></span> although those immortal and blessed spirits who dwell in the heavens are called gods, yet they are not called gods of gods, that is to say, gods of the men who constitute God's @@ -16389,7 +16396,7 @@ of the apostle, "Though there be that are called gods, whether in heaven or in earth, as there be gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom -are all things, and we by Him."<a name="FNanchor_363_363" id="FNanchor_363_363"></a><a href="#Footnote_363_363" class="fnanchor">[363]</a></p> +are all things, and we by Him."<a id="FNanchor_363_363"></a><a href="#Footnote_363_363" class="fnanchor">[363]</a></p> <p>We need not, therefore, laboriously contend about the name, since the reality is so obvious as to admit of no shadow of @@ -16418,7 +16425,7 @@ which they themselves are excluded. And so the friends of the demons have nothing considerable to allege why we should rather worship them as our helpers than avoid them as traitors to our interests. As for those spirits who are good, and who -are therefore not only immortal but also blessed, and to whom<span class="pagenum"><a name="Page_381" id="Page_381">[Pg 381]</a></span> +are therefore not only immortal but also blessed, and to whom<span class="pagenum"><a id="Page_381">[Pg 381]</a></span> they suppose we should give the title of gods, and offer worship and sacrifices for the sake of inheriting a future life, we shall, by God's help, endeavour in the following book to show @@ -16427,16 +16434,16 @@ what nature you will, desire that religious worship be paid to God alone, by whom they were created, and by whose communications of Himself to them they are blessed.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_382" id="Page_382">[Pg 382]</a></span></p> +<p><span class="pagenum"><a id="Page_382">[Pg 382]</a></span></p> -<h2><a name="BOOK_TENTH" id="BOOK_TENTH">BOOK TENTH.</a></h2> +<h2><a id="BOOK_TENTH">BOOK TENTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -16476,10 +16483,10 @@ immortal and rational, or intellectual, as it is, cannot be happy except by partaking of the light of that God by whom both itself and the world were made; and also that the happy life which all men desire cannot be reached by any who does not -cleave with a pure and holy love to that one supreme good,<span class="pagenum"><a name="Page_383" id="Page_383">[Pg 383]</a></span> +cleave with a pure and holy love to that one supreme good,<span class="pagenum"><a id="Page_383">[Pg 383]</a></span> the unchangeable God. But as even these philosophers, whether accommodating to the folly and ignorance of the -people, or, as the apostle says, "becoming vain in their imaginations,"<a name="FNanchor_364_364" id="FNanchor_364_364"></a><a href="#Footnote_364_364" class="fnanchor">[364]</a> +people, or, as the apostle says, "becoming vain in their imaginations,"<a id="FNanchor_364_364"></a><a href="#Footnote_364_364" class="fnanchor">[364]</a> supposed or allowed others to suppose that many gods should be worshipped, so that some of them considered that divine honour by worship and sacrifice should be rendered @@ -16497,25 +16504,25 @@ ourselves, to them, or only to God, theirs and ours.</p> to speak more accurately, to the Deity; and, to express this worship in a single word, as there does not occur to me any Latin term sufficiently exact, I shall avail myself, whenever -necessary, of a Greek word. Λατρεία, whenever it occurs in +necessary, of a Greek word. Λατρεία, whenever it occurs in Scripture, is rendered by the word service. But that service which is due to men, and in reference to which the apostle -writes that servants must be subject to their own masters,<a name="FNanchor_365_365" id="FNanchor_365_365"></a><a href="#Footnote_365_365" class="fnanchor">[365]</a> is -usually designated by another word in Greek,<a name="FNanchor_366_366" id="FNanchor_366_366"></a><a href="#Footnote_366_366" class="fnanchor">[366]</a> whereas the +writes that servants must be subject to their own masters,<a id="FNanchor_365_365"></a><a href="#Footnote_365_365" class="fnanchor">[365]</a> is +usually designated by another word in Greek,<a id="FNanchor_366_366"></a><a href="#Footnote_366_366" class="fnanchor">[366]</a> whereas the service which is paid to God alone by worship, is always, or -almost always, called λατρεία in the usage of those who wrote +almost always, called λατρεία in the usage of those who wrote from the divine oracles. This cannot so well be called simply "cultus," for in that case it would not seem to be due exclusively to God; for the same word is applied to the respect we pay either to the memory or the living presence of men. From it, too, we derive the words agriculture, colonist, and -others.<a name="FNanchor_367_367" id="FNanchor_367_367"></a><a href="#Footnote_367_367" class="fnanchor">[367]</a> And the heathen call their gods "cœlicolæ," not because +others.<a id="FNanchor_367_367"></a><a href="#Footnote_367_367" class="fnanchor">[367]</a> And the heathen call their gods "cœlicolæ," not because they worship heaven, but because they dwell in it, and as it were colonize it,—not in the sense in which we call those -colonists who are attached to their native soil to cultivate it<span class="pagenum"><a name="Page_384" id="Page_384">[Pg 384]</a></span> +colonists who are attached to their native soil to cultivate it<span class="pagenum"><a id="Page_384">[Pg 384]</a></span> under the rule of the owners, but in the sense in which the great master of the Latin language says, "There was an ancient -city inhabited by Tyrian colonists."<a name="FNanchor_368_368" id="FNanchor_368_368"></a><a href="#Footnote_368_368" class="fnanchor">[368]</a> He called them colonists, +city inhabited by Tyrian colonists."<a id="FNanchor_368_368"></a><a href="#Footnote_368_368" class="fnanchor">[368]</a> He called them colonists, not because they cultivated the soil, but because they inhabited the city. So, too, cities that have hived off from larger cities are called colonies. Consequently, while it is @@ -16526,7 +16533,7 @@ expressed by this word alone.</p> <p>The word "religion" might seem to express more definitely the worship due to God alone, and therefore Latin translators -have used this word to represent θρησκεία; yet, as not +have used this word to represent θρησκεία; yet, as not only the uneducated, but also the best instructed, use the word religion to express human ties, and relationships, and affinities, it would inevitably introduce ambiguity to use this word in @@ -16534,28 +16541,28 @@ discussing the worship of God, unable as we are to say that religion is nothing else than the worship of God, without contradicting the common usage which applies this word to the observance of social relationships. "Piety," again, or, as the -Greeks say, εὐσέβεια, is commonly understood as the proper +Greeks say, εὐσέβεια, is commonly understood as the proper designation of the worship of God. Yet this word also is used of dutifulness to parents. The common people, too, use it of works of charity, which, I suppose, arises from the circumstance that God enjoins the performance of such works, and declares that He is pleased with them instead of, or in preference to sacrifices. From this usage it has also come to pass -that God Himself is called pious,<a name="FNanchor_369_369" id="FNanchor_369_369"></a><a href="#Footnote_369_369" class="fnanchor">[369]</a> in which sense the Greeks -never use εὐσεβεῖν, though εὐσέβεια is applied to works of +that God Himself is called pious,<a id="FNanchor_369_369"></a><a href="#Footnote_369_369" class="fnanchor">[369]</a> in which sense the Greeks +never use εὐσεβεῖν, though εὐσέβεια is applied to works of charity by their common people also. In some passages of Scripture, therefore, they have sought to preserve the distinction -by using not εὐσέβεια, the more general word, but -θεοσέβεια, which literally denotes the worship of God. We, +by using not εὐσέβεια, the more general word, but +θεοσέβεια, which literally denotes the worship of God. We, on the other hand, cannot express either of these ideas by one -word. This worship, then, which in Greek is called λατρεία, +word. This worship, then, which in Greek is called λατρεία, and in Latin "servitus" [service], but the service due to God -only; this worship, which in Greek is called θρησκεία, and in<span class="pagenum"><a name="Page_385" id="Page_385">[Pg 385]</a></span> +only; this worship, which in Greek is called θρησκεία, and in<span class="pagenum"><a id="Page_385">[Pg 385]</a></span> Latin "religio," but the religion by which we are bound to God -only; this worship, which they call θεοσέβεια, but which we +only; this worship, which they call θεοσέβεια, but which we cannot express in one word, but call it the worship of God,—this, we say, belongs only to that God who is the true God, and -who makes His worshippers gods.<a name="FNanchor_370_370" id="FNanchor_370_370"></a><a href="#Footnote_370_370" class="fnanchor">[370]</a> And therefore, whoever +who makes His worshippers gods.<a id="FNanchor_370_370"></a><a href="#Footnote_370_370" class="fnanchor">[370]</a> And therefore, whoever these immortal and blessed inhabitants of heaven be, if they do not love us, and wish us to be blessed, then we ought not to worship them; and if they do love us and desire our happiness, @@ -16591,15 +16598,15 @@ the soul itself, and that these heavenly spirits derive their blessed life, and the light of truth, from the same source as ourselves, agreeing with the gospel where we read, "There was a man sent from God whose name was John; the same came -for a witness to bear witness of that Light, that through Him<span class="pagenum"><a name="Page_386" id="Page_386">[Pg 386]</a></span> +for a witness to bear witness of that Light, that through Him<span class="pagenum"><a id="Page_386">[Pg 386]</a></span> all might believe. He was not that Light, but that he might bear witness of the Light. That was the true Light which -lighteth every man that cometh into the world;"<a name="FNanchor_371_371" id="FNanchor_371_371"></a><a href="#Footnote_371_371" class="fnanchor">[371]</a>—a distinction +lighteth every man that cometh into the world;"<a id="FNanchor_371_371"></a><a href="#Footnote_371_371" class="fnanchor">[371]</a>—a distinction which sufficiently proves that the rational or intellectual soul such as John had cannot be its own light, but needs to receive illumination from another, the true Light. This John himself avows when he delivers his witness: "We -have all received of His fulness."<a name="FNanchor_372_372" id="FNanchor_372_372"></a><a href="#Footnote_372_372" class="fnanchor">[372]</a></p> +have all received of His fulness."<a id="FNanchor_372_372"></a><a href="#Footnote_372_372" class="fnanchor">[372]</a></p> <blockquote style="text-indent:-2em"> @@ -16616,7 +16623,7 @@ acknowledge that neither could the blessed immortals retain, nor we miserable mortals reach, a happy condition without worshipping the one God of gods, who is both theirs and ours. To Him we owe the service which is called in -Greek λατρεία, whether we render it outwardly or inwardly; +Greek λατρεία, whether we render it outwardly or inwardly; for we are all His temple, each of us severally and all of us together, because He condescends to inhabit each individually and the whole harmonious body, being no greater in all than @@ -16634,10 +16641,10 @@ heart the sacrifice of humility and praise, kindled by the fire of burning love. It is that we may see Him, so far as He can be seen; it is that we may cleave to Him, that we are cleansed from all stain of sins and evil passions, and are consecrated -in His name. For He is the fountain of our happiness,<span class="pagenum"><a name="Page_387" id="Page_387">[Pg 387]</a></span> +in His name. For He is the fountain of our happiness,<span class="pagenum"><a id="Page_387">[Pg 387]</a></span> He the end of all our desires. Being attached to Him, or rather let me say, re-attached,—for we had detached ourselves -and lost hold of Him,—being, I say, re-attached to Him,<a name="FNanchor_373_373" id="FNanchor_373_373"></a><a href="#Footnote_373_373" class="fnanchor">[373]</a> we +and lost hold of Him,—being, I say, re-attached to Him,<a id="FNanchor_373_373"></a><a href="#Footnote_373_373" class="fnanchor">[373]</a> we tend towards Him by love, that we may rest in Him, and find our blessedness by attaining that end. For our good, about which philosophers have so keenly contended, is nothing else @@ -16650,11 +16657,11 @@ to lead those we love. Thus are fulfilled those two commandments on which hang all the law and the prophets: "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul;" and "Thou shalt love thy -neighbour as thyself."<a name="FNanchor_374_374" id="FNanchor_374_374"></a><a href="#Footnote_374_374" class="fnanchor">[374]</a> For, that man might be intelligent in +neighbour as thyself."<a id="FNanchor_374_374"></a><a href="#Footnote_374_374" class="fnanchor">[374]</a> For, that man might be intelligent in his self-love, there was appointed for him an end to which he might refer all his actions, that he might be blessed. For he who loves himself wishes nothing else than this. And the -end set before him is "to draw near to God."<a name="FNanchor_375_375" id="FNanchor_375_375"></a><a href="#Footnote_375_375" class="fnanchor">[375]</a> And so, when +end set before him is "to draw near to God."<a id="FNanchor_375_375"></a><a href="#Footnote_375_375" class="fnanchor">[375]</a> And so, when one who has this intelligent self-love is commanded to love his neighbour as himself, what else is enjoined than that he shall do all in his power to commend to him the love of God? @@ -16668,12 +16675,12 @@ deprived of God; if he worships God, he cannot wish to be worshipped in God's stead. On the contrary, these higher powers acquiesce heartily in the divine sentence in which it is written, "He that sacrificeth unto any god, save -unto the Lord only, he shall be utterly destroyed."<a name="FNanchor_376_376" id="FNanchor_376_376"></a><a href="#Footnote_376_376" class="fnanchor">[376]</a></p> +unto the Lord only, he shall be utterly destroyed."<a id="FNanchor_376_376"></a><a href="#Footnote_376_376" class="fnanchor">[376]</a></p> <p class="center">4. <i>That sacrifice is due to the true God only.</i></p> -<p>But, putting aside for the present the other religious services<span class="pagenum"><a name="Page_388" id="Page_388">[Pg 388]</a></span> +<p>But, putting aside for the present the other religious services<span class="pagenum"><a id="Page_388">[Pg 388]</a></span> with which God is worshipped, certainly no man would dare to say that sacrifice is due to any but God. Many parts, indeed, of divine worship are unduly used in showing honour @@ -16696,7 +16703,7 @@ to God are needed by Him for some uses of His own? Divine Scripture in many places explodes this idea. Not to be wearisome, suffice it to quote this brief saying from a psalm: "I have said to the Lord, Thou art my God: for Thou needest -not my goodness."<a name="FNanchor_377_377" id="FNanchor_377_377"></a><a href="#Footnote_377_377" class="fnanchor">[377]</a> We must believe, then, that God has no +not my goodness."<a id="FNanchor_377_377"></a><a href="#Footnote_377_377" class="fnanchor">[377]</a> We must believe, then, that God has no need, not only of cattle, or any other earthly and material thing, but even of man's righteousness, and that whatever right worship is paid to God profits not Him, but man. For @@ -16712,9 +16719,9 @@ penitent in the psalm, or it may be the Psalmist himself, entreating God to be merciful to his sins, says, "If Thou desiredst sacrifice, I would give it: Thou delightest not in whole burnt-offerings. The sacrifice of God is a broken heart: -a heart contrite and humble God will not despise."<a name="FNanchor_378_378" id="FNanchor_378_378"></a><a href="#Footnote_378_378" class="fnanchor">[378]</a> Observe +a heart contrite and humble God will not despise."<a id="FNanchor_378_378"></a><a href="#Footnote_378_378" class="fnanchor">[378]</a> Observe how, in the very words in which he is expressing God's refusal -of sacrifice, he shows that God requires sacrifice. He does<span class="pagenum"><a name="Page_389" id="Page_389">[Pg 389]</a></span> +of sacrifice, he shows that God requires sacrifice. He does<span class="pagenum"><a id="Page_389">[Pg 389]</a></span> not desire the sacrifice of a slaughtered beast, but He desires the sacrifice of a contrite heart. Thus, that sacrifice which he says God does not wish, is the symbol of the sacrifice which @@ -16732,12 +16739,12 @@ were pleasing to God or acceptable in us. Hence, in another passage from another psalm, he says, "If I were hungry, I would not tell thee; for the world is mine and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of -goats?"<a name="FNanchor_379_379" id="FNanchor_379_379"></a><a href="#Footnote_379_379" class="fnanchor">[379]</a> as if He should say, Supposing such things were +goats?"<a id="FNanchor_379_379"></a><a href="#Footnote_379_379" class="fnanchor">[379]</a> as if He should say, Supposing such things were necessary to me, I would never ask thee for what I have in my own hand. Then he goes on to mention what these signify: "Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon me in the day of -trouble: I will deliver thee, and thou shalt glorify me."<a name="FNanchor_380_380" id="FNanchor_380_380"></a><a href="#Footnote_380_380" class="fnanchor">[380]</a> So +trouble: I will deliver thee, and thou shalt glorify me."<a id="FNanchor_380_380"></a><a href="#Footnote_380_380" class="fnanchor">[380]</a> So in another prophet: "Wherewith shall I come before the Lord, and bow myself before the High God? Shall I come before Him with burnt-offerings, with calves of a year old? @@ -16746,14 +16753,14 @@ thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Hath He showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, -and to walk humbly with thy God?"<a name="FNanchor_381_381" id="FNanchor_381_381"></a><a href="#Footnote_381_381" class="fnanchor">[381]</a> In the words of this +and to walk humbly with thy God?"<a id="FNanchor_381_381"></a><a href="#Footnote_381_381" class="fnanchor">[381]</a> In the words of this prophet, these two things are distinguished and set forth with sufficient explicitness, that God does not require these sacrifices for their own sakes, and that He does require the sacrifices which they symbolize. In the epistle entitled "To the Hebrews" it is said, "To do good and to communicate, forget -not: for with such sacrifices God is well pleased."<a name="FNanchor_382_382" id="FNanchor_382_382"></a><a href="#Footnote_382_382" class="fnanchor">[382]</a> And so,<span class="pagenum"><a name="Page_390" id="Page_390">[Pg 390]</a></span> -when it is written, "I desire mercy rather than sacrifice,"<a name="FNanchor_383_383" id="FNanchor_383_383"></a><a href="#Footnote_383_383" class="fnanchor">[383]</a> +not: for with such sacrifices God is well pleased."<a id="FNanchor_382_382"></a><a href="#Footnote_382_382" class="fnanchor">[382]</a> And so,<span class="pagenum"><a id="Page_390">[Pg 390]</a></span> +when it is written, "I desire mercy rather than sacrifice,"<a id="FNanchor_383_383"></a><a href="#Footnote_383_383" class="fnanchor">[383]</a> nothing else is meant than that one sacrifice is preferred to another; for that which in common speech is called sacrifice is only the symbol of the true sacrifice. Now mercy is the @@ -16763,7 +16770,7 @@ ordinances, therefore, which we read concerning the sacrifices in the service of the tabernacle or the temple, we are to refer to the love of God and our neighbour. For "on these two commandments," as it is written, "hang all the law and the -prophets."<a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a></p> +prophets."<a id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a></p> <p class="center"><a id="chap106"></a>6. <i>Of the true and perfect sacrifice.</i></p> @@ -16771,25 +16778,25 @@ prophets."<a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnot <p>Thus a true sacrifice is every work which is done that we may be united to God in holy fellowship, and which has a reference to that supreme good and end in which alone we -can be truly blessed.<a name="FNanchor_385_385" id="FNanchor_385_385"></a><a href="#Footnote_385_385" class="fnanchor">[385]</a> And therefore even the mercy we +can be truly blessed.<a id="FNanchor_385_385"></a><a href="#Footnote_385_385" class="fnanchor">[385]</a> And therefore even the mercy we show to men, if it is not shown for God's sake, is not a sacrifice. For, though made or offered by man, sacrifice is -a divine thing, as those who called it <i>sacrifice</i><a name="FNanchor_386_386" id="FNanchor_386_386"></a><a href="#Footnote_386_386" class="fnanchor">[386]</a> meant to +a divine thing, as those who called it <i>sacrifice</i><a id="FNanchor_386_386"></a><a href="#Footnote_386_386" class="fnanchor">[386]</a> meant to indicate. Thus man himself, consecrated in the name of God, and vowed to God, is a sacrifice in so far as he dies to the world that he may live to God. For this is a part of that mercy which each man shows to himself; as it is written, -"Have mercy on thy soul by pleasing God."<a name="FNanchor_387_387" id="FNanchor_387_387"></a><a href="#Footnote_387_387" class="fnanchor">[387]</a> Our body, too, +"Have mercy on thy soul by pleasing God."<a id="FNanchor_387_387"></a><a href="#Footnote_387_387" class="fnanchor">[387]</a> Our body, too, is a sacrifice when we chasten it by temperance, if we do so as we ought, for God's sake, that we may not yield our members instruments of unrighteousness unto sin, but instruments -of righteousness unto God.<a name="FNanchor_388_388" id="FNanchor_388_388"></a><a href="#Footnote_388_388" class="fnanchor">[388]</a> Exhorting to this sacrifice, the +of righteousness unto God.<a id="FNanchor_388_388"></a><a href="#Footnote_388_388" class="fnanchor">[388]</a> Exhorting to this sacrifice, the apostle says, "I beseech you, therefore, brethren, by the mercy of God, that ye present your bodies a living sacrifice, holy, -acceptable to God, which is your reasonable service."<a name="FNanchor_389_389" id="FNanchor_389_389"></a><a href="#Footnote_389_389" class="fnanchor">[389]</a> If, +acceptable to God, which is your reasonable service."<a id="FNanchor_389_389"></a><a href="#Footnote_389_389" class="fnanchor">[389]</a> If, then, the body, which, being inferior, the soul uses as a servant or instrument, is a sacrifice when it is used rightly, and with -reference to God, how much more does the soul itself become<span class="pagenum"><a name="Page_391" id="Page_391">[Pg 391]</a></span> +reference to God, how much more does the soul itself become<span class="pagenum"><a id="Page_391">[Pg 391]</a></span> a sacrifice when it offers itself to God, in order that, being inflamed by the fire of His love, it may receive of His beauty and become pleasing to Him, losing the shape of earthly @@ -16797,13 +16804,13 @@ desire, and being remoulded in the image of permanent loveliness? And this, indeed, the apostle subjoins, saying, "And be not conformed to this world; but be ye transformed in the renewing of your mind, that ye may prove what is that good, -and acceptable, and perfect will of God."<a name="FNanchor_390_390" id="FNanchor_390_390"></a><a href="#Footnote_390_390" class="fnanchor">[390]</a> Since, therefore, +and acceptable, and perfect will of God."<a id="FNanchor_390_390"></a><a href="#Footnote_390_390" class="fnanchor">[390]</a> Since, therefore, true sacrifices are works of mercy to ourselves or others, done with a reference to God, and since works of mercy have no other object than the relief of distress or the conferring of happiness, and since there is no happiness apart from that good of which it is said, "It is good for me to be very near to -God,"<a name="FNanchor_391_391" id="FNanchor_391_391"></a><a href="#Footnote_391_391" class="fnanchor">[391]</a> it follows that the whole redeemed city, that is to say, +God,"<a id="FNanchor_391_391"></a><a href="#Footnote_391_391" class="fnanchor">[391]</a> it follows that the whole redeemed city, that is to say, the congregation or community of the saints, is offered to God as our sacrifice through the great High Priest, who offered Himself to God in His passion for us, that we might be @@ -16824,10 +16831,10 @@ every man the measure of faith. For, as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another, having gifts differing according -to the grace that is given to us."<a name="FNanchor_392_392" id="FNanchor_392_392"></a><a href="#Footnote_392_392" class="fnanchor">[392]</a> This is the sacrifice of +to the grace that is given to us."<a id="FNanchor_392_392"></a><a href="#Footnote_392_392" class="fnanchor">[392]</a> This is the sacrifice of Christians: we, being many, are one body in Christ. And this also is the sacrifice which the Church continually celebrates in -the sacrament of the altar, known to the faithful, in which<span class="pagenum"><a name="Page_392" id="Page_392">[Pg 392]</a></span> +the sacrament of the altar, known to the faithful, in which<span class="pagenum"><a id="Page_392">[Pg 392]</a></span> she teaches that she herself is offered in the offering she makes to God.</p> @@ -16844,14 +16851,14 @@ become immortal and happy, do not desire us to sacrifice to themselves, but to Him whose sacrifice they know themselves to be in common with us. For we and they together are the one city of God, to which it is said in the psalm, "Glorious -things are spoken of thee, O city of God;"<a name="FNanchor_393_393" id="FNanchor_393_393"></a><a href="#Footnote_393_393" class="fnanchor">[393]</a> the human part +things are spoken of thee, O city of God;"<a id="FNanchor_393_393"></a><a href="#Footnote_393_393" class="fnanchor">[393]</a> the human part sojourning here below, the angelic aiding from above. For from that heavenly city, in which God's will is the intelligible and unchangeable law, from that heavenly council-chamber,—for they sit in counsel regarding us,—that holy Scripture, descended to us by the ministry of angels, in which it is written, "He that sacrificeth unto any god, save unto the Lord only, -he shall be utterly destroyed,"<a name="FNanchor_394_394" id="FNanchor_394_394"></a><a href="#Footnote_394_394" class="fnanchor">[394]</a>—this Scripture, this law, these +he shall be utterly destroyed,"<a id="FNanchor_394_394"></a><a href="#Footnote_394_394" class="fnanchor">[394]</a>—this Scripture, this law, these precepts, have been confirmed by such miracles, that it is sufficiently evident to whom these immortal and blessed spirits, who desire us to be like themselves, wish us to sacrifice.</p> @@ -16863,15 +16870,15 @@ of angels, to His promises for the confirmation of the faith of the godly.</i></ <p>I should seem tedious were I to recount all the ancient miracles, which were wrought in attestation of God's promises which He made to Abraham thousands of years ago, -that in his seed all the nations of the earth should be blessed.<a name="FNanchor_395_395" id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a> +that in his seed all the nations of the earth should be blessed.<a id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a> For who can but marvel that Abraham's barren wife should have given birth to a son at an age when not even a prolific woman could bear children; or, again, that when Abraham sacrificed, a flame from heaven should have run between the -divided parts;<a name="FNanchor_396_396" id="FNanchor_396_396"></a><a href="#Footnote_396_396" class="fnanchor">[396]</a> or that the angels in human form, whom he -had hospitably entertained, and who had renewed God's promise<span class="pagenum"><a name="Page_393" id="Page_393">[Pg 393]</a></span> +divided parts;<a id="FNanchor_396_396"></a><a href="#Footnote_396_396" class="fnanchor">[396]</a> or that the angels in human form, whom he +had hospitably entertained, and who had renewed God's promise<span class="pagenum"><a id="Page_393">[Pg 393]</a></span> of offspring, should also have predicted the destruction -of Sodom by fire from heaven;<a name="FNanchor_397_397" id="FNanchor_397_397"></a><a href="#Footnote_397_397" class="fnanchor">[397]</a> and that his nephew Lot +of Sodom by fire from heaven;<a id="FNanchor_397_397"></a><a href="#Footnote_397_397" class="fnanchor">[397]</a> and that his nephew Lot should have been rescued from Sodom by the angels as the fire was just descending, while his wife, who looked back as she went, and was immediately turned into salt, stood as a @@ -16907,7 +16914,7 @@ fresh? of the birds which filled the camp, and turned appetite into satiety when they longed for flesh, which it seemed impossible to supply to so vast a population? of the enemies who met them, and opposed their passage with arms, -and were defeated without the loss of a single Hebrew, when<span class="pagenum"><a name="Page_394" id="Page_394">[Pg 394]</a></span> +and were defeated without the loss of a single Hebrew, when<span class="pagenum"><a id="Page_394">[Pg 394]</a></span> Moses prayed with his hands extended in the form of a cross? of the seditious persons who arose among God's people, and separated themselves from the divinely-ordered community, @@ -16934,7 +16941,7 @@ the worship of a multitude of false gods. Moreover, they were wrought by simple faith and godly confidence, not by the incantations and charms composed under the influence of a criminal tampering with the unseen world, of an art which -they call either magic, or by the more abominable title necromancy,<a name="FNanchor_398_398" id="FNanchor_398_398"></a><a href="#Footnote_398_398" class="fnanchor">[398]</a> +they call either magic, or by the more abominable title necromancy,<a id="FNanchor_398_398"></a><a href="#Footnote_398_398" class="fnanchor">[398]</a> or the more honourable designation theurgy; for they wish to discriminate between those whom the people call magicians, who practise necromancy, and are addicted to illicit @@ -16949,7 +16956,7 @@ soul by the help of theurgy, though he does so with some hesitation and shame, and denies that this art can secure to any one a return to God; so that you can detect his opinion vacillating between the profession of philosophy and an art -which he feels to be presumptuous and sacrilegious. For at<span class="pagenum"><a name="Page_395" id="Page_395">[Pg 395]</a></span> +which he feels to be presumptuous and sacrilegious. For at<span class="pagenum"><a id="Page_395">[Pg 395]</a></span> one time he warns us to avoid it as deceitful, and prohibited by law, and dangerous to those who practise it; then again, as if in deference to its advocates, he declares it useful for @@ -16988,7 +16995,7 @@ this through the mouth of some Chaldæan or other: "A good man in Chaldæa complains," he says, "that his most strenuous efforts to cleanse his soul were frustrated, because another man, who had influence in these matters, and who envied him -purity, had prayed to the powers, and bound them by his conjuring<span class="pagenum"><a name="Page_396" id="Page_396">[Pg 396]</a></span> +purity, had prayed to the powers, and bound them by his conjuring<span class="pagenum"><a id="Page_396">[Pg 396]</a></span> not to listen to his request. Therefore," adds Porphyry, "what the one man bound, the other could not loose." And from this he concludes that theurgy is a craft which accomplishes @@ -17030,7 +17037,7 @@ do good without compulsion,—even supposing that the good theurgist had no rites by which he himself might purge away the taint of fear from the gods whom he invoked for the purification of his own soul. And why is it that there is a god -who has power to terrify the inferior gods, and none who has<span class="pagenum"><a name="Page_397" id="Page_397">[Pg 397]</a></span> +who has power to terrify the inferior gods, and none who has<span class="pagenum"><a id="Page_397">[Pg 397]</a></span> power to free them from fear? Is there found a god who listens to the envious man, and frightens the gods from doing good? and is there not found a god who listens to the well-disposed @@ -17044,13 +17051,13 @@ these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he -speaks of "Satan transforming himself into an angel of light."<a name="FNanchor_399_399" id="FNanchor_399_399"></a><a href="#Footnote_399_399" class="fnanchor">[399]</a> +speaks of "Satan transforming himself into an angel of light."<a id="FNanchor_399_399"></a><a href="#Footnote_399_399" class="fnanchor">[399]</a> For these are the delusive appearances of that spirit who longs to entangle wretched souls in the deceptive worship of many and false gods, and to turn them aside from the true worship of the true God, by whom alone they are cleansed and healed, and who, as was said of Proteus, "turns himself into all -shapes,"<a name="FNanchor_400_400" id="FNanchor_400_400"></a><a href="#Footnote_400_400" class="fnanchor">[400]</a> equally hurtful, whether he assaults us as an enemy, +shapes,"<a id="FNanchor_400_400"></a><a href="#Footnote_400_400" class="fnanchor">[400]</a> equally hurtful, whether he assaults us as an enemy, or assumes the disguise of a friend.</p> @@ -17071,7 +17078,7 @@ acknowledges that as a race demons are foolish, he so far accommodates himself to popular ideas as to call some of them benignant demons. He expresses surprise that sacrifices not only incline the gods, but also compel and force them to do -what men wish; and he is at a loss to understand how the<span class="pagenum"><a name="Page_398" id="Page_398">[Pg 398]</a></span> +what men wish; and he is at a loss to understand how the<span class="pagenum"><a id="Page_398">[Pg 398]</a></span> sun and moon, and other visible celestial bodies,—for bodies he does not doubt that they are,—are considered gods, if the gods are distinguished from the demons by their incorporeality; also, @@ -17111,7 +17118,7 @@ the worship of the gods.</p> <p>However, he pursues this subject, and, still in the character of an inquirer, mentions some things which no sober judgment -could attribute to any but malicious and deceitful powers.<span class="pagenum"><a name="Page_399" id="Page_399">[Pg 399]</a></span> +could attribute to any but malicious and deceitful powers.<span class="pagenum"><a id="Page_399">[Pg 399]</a></span> He asks why, after the better class of spirits have been invoked, the worse should be commanded to perform the wicked desires of men; why they do not hear a man who has just left @@ -17150,7 +17157,7 @@ he previously described as if quoting other people's opinions,—spirits who deceive not, as he said, by nature, but by their own corruption, and who simulate gods and dead men, but not, as he said, demons, for demons they really are. As to -his idea that by means of herbs, and stones, and animals, and<span class="pagenum"><a name="Page_400" id="Page_400">[Pg 400]</a></span> +his idea that by means of herbs, and stones, and animals, and<span class="pagenum"><a id="Page_400">[Pg 400]</a></span> certain incantations and noises, and drawings, sometimes fanciful, and sometimes copied from the motions of the heavenly bodies, men create upon earth powers capable of bringing @@ -17192,7 +17199,7 @@ these predictions and operations, which seem to be miraculous and divine, and which at the same time form no part of the worship of the one God, in adherence to whom, as the Platonists themselves abundantly testify, all blessedness consists, are the -pastime of wicked spirits, who thus seek to seduce and hinder<span class="pagenum"><a name="Page_401" id="Page_401">[Pg 401]</a></span> +pastime of wicked spirits, who thus seek to seduce and hinder<span class="pagenum"><a id="Page_401">[Pg 401]</a></span> the truly godly? On the other hand, we cannot but believe that all miracles, whether wrought by angels or by other means, so long as they are so done as to commend the worship @@ -17234,7 +17241,7 @@ but as the beholders could bear the sight.</i></p> <p>Neither need we be surprised that God, invisible as He is, should often have appeared visibly to the patriarchs. For -as the sound which communicates the thought conceived in<span class="pagenum"><a name="Page_402" id="Page_402">[Pg 402]</a></span> +as the sound which communicates the thought conceived in<span class="pagenum"><a id="Page_402">[Pg 402]</a></span> the silence of the mind is not the thought itself, so the form by which God, invisible in His own nature, became visible, was not God Himself. Nevertheless it is He Himself who @@ -17243,7 +17250,7 @@ the sound of the voice; and the patriarchs recognised that, though the bodily form was not God, they saw the invisible God. For, though Moses conversed with God, yet he said, 'If I have found grace in Thy sight, show me Thyself, that -I may see and know Thee.'<a name="FNanchor_401_401" id="FNanchor_401_401"></a><a href="#Footnote_401_401" class="fnanchor">[401]</a> And as it was fit that the law, +I may see and know Thee.'<a id="FNanchor_401_401"></a><a href="#Footnote_401_401" class="fnanchor">[401]</a> And as it was fit that the law, which was given, not to one man or a few enlightened men, but to the whole of a populous nation, should be accompanied by awe-inspiring signs, great marvels were wrought, by the @@ -17277,20 +17284,20 @@ not acknowledge any other than the true Creator and Lord of the spirit, even in connection with the earthly blessings of this transitory life. For he who denies that all things, which either angels or men can give us, are in the hand of the one -Almighty, is a madman. The Platonist Plotinus discourses<span class="pagenum"><a name="Page_403" id="Page_403">[Pg 403]</a></span> +Almighty, is a madman. The Platonist Plotinus discourses<span class="pagenum"><a id="Page_403">[Pg 403]</a></span> concerning providence, and, from the beauty of flowers and foliage, proves that from the supreme God, whose beauty is unseen and ineffable, providence reaches down even to these earthly things here below; and he argues that all these frail and perishing things could not have so exquisite and elaborate a beauty, were they not fashioned by Him whose unseen and -unchangeable beauty continually pervades all things.<a name="FNanchor_402_402" id="FNanchor_402_402"></a><a href="#Footnote_402_402" class="fnanchor">[402]</a> This +unchangeable beauty continually pervades all things.<a id="FNanchor_402_402"></a><a href="#Footnote_402_402" class="fnanchor">[402]</a> This is proved also by the Lord Jesus, where He says, 'Consider the lilies, how they grow; they toil not, neither do they spin. And yet I say unto you that Solomon in all his glory was not arrayed like one of these. But if God so clothe the grass of the field, which to-day is and to-morrow is cast into the oven, -how much more shall He clothe you, O ye of little faith!'<a name="FNanchor_403_403" id="FNanchor_403_403"></a><a href="#Footnote_403_403" class="fnanchor">[403]</a> +how much more shall He clothe you, O ye of little faith!'<a id="FNanchor_403_403"></a><a href="#Footnote_403_403" class="fnanchor">[403]</a> It was best, therefore, that the soul of man, which was still weakly desiring earthly things, should be accustomed to seek from God alone even these petty temporal boons, and the @@ -17305,7 +17312,7 @@ such things.</p> of God.</i></p> <p>And so it has pleased Divine Providence, as I have said, -and as we read in the Acts of the Apostles,<a name="FNanchor_404_404" id="FNanchor_404_404"></a><a href="#Footnote_404_404" class="fnanchor">[404]</a> that the law +and as we read in the Acts of the Apostles,<a id="FNanchor_404_404"></a><a href="#Footnote_404_404" class="fnanchor">[404]</a> that the law enjoining the worship of one God should be given by the disposition of angels. But among them the person of God Himself visibly appeared, not, indeed, in His proper substance, @@ -17318,7 +17325,7 @@ not to sense, but to the mind; not in words that occupy time, but, if I may so say, eternally, neither beginning to speak nor coming to an end. And what He says is accurately heard, not by the bodily but by the mental ear of His ministers -and messengers, who are immortally blessed in the enjoyment<span class="pagenum"><a name="Page_404" id="Page_404">[Pg 404]</a></span> +and messengers, who are immortally blessed in the enjoyment<span class="pagenum"><a id="Page_404">[Pg 404]</a></span> of His unchangeable truth; and the directions which they in some ineffable way receive, they execute without delay or difficulty in the sensible and visible world. And this law @@ -17351,17 +17358,17 @@ in whom they promise that we shall be so? For that vision of God is the beauty of a vision so great, and is so infinitely desirable, that Plotinus does not hesitate to say that he who enjoys all other blessings in abundance, and has not this, is -supremely miserable.<a name="FNanchor_405_405" id="FNanchor_405_405"></a><a href="#Footnote_405_405" class="fnanchor">[405]</a> Since, therefore, miracles are wrought +supremely miserable.<a id="FNanchor_405_405"></a><a href="#Footnote_405_405" class="fnanchor">[405]</a> Since, therefore, miracles are wrought by some angels to induce us to worship this God, by others, to induce us to worship themselves; and since the former forbid us to worship these, while the latter dare not forbid us to worship God, which are we to listen to? Let the Platonists -reply, or any philosophers, or the theurgists, or rather, <i>periurgists</i>,<a name="FNanchor_406_406" id="FNanchor_406_406"></a><a href="#Footnote_406_406" class="fnanchor">[406]</a>—for +reply, or any philosophers, or the theurgists, or rather, <i>periurgists</i>,<a id="FNanchor_406_406"></a><a href="#Footnote_406_406" class="fnanchor">[406]</a>—for this name is good enough for those who practise such arts. In short, let all men answer,—if, at least, there survives in them any spark of that natural perception which, as rational beings, they possess when created,—let them, I say, -tell us whether we should sacrifice to the gods or angels who<span class="pagenum"><a name="Page_405" id="Page_405">[Pg 405]</a></span> +tell us whether we should sacrifice to the gods or angels who<span class="pagenum"><a id="Page_405">[Pg 405]</a></span> order us to sacrifice to them, or to that One to whom we are ordered to sacrifice by those who forbid us to worship either themselves or these others. If neither the one party nor the @@ -17401,7 +17408,7 @@ that Tarquin cut a whetstone with a razor; that the Epidaurian serpent attached himself as a companion to Æsculapius on his voyage to Rome; that the ship in which the image of the Phrygian mother stood, and which could not be moved by a -host of men and oxen, was moved by one weak woman, who<span class="pagenum"><a name="Page_406" id="Page_406">[Pg 406]</a></span> +host of men and oxen, was moved by one weak woman, who<span class="pagenum"><a id="Page_406">[Pg 406]</a></span> attached her girdle to the vessel and drew it, as proof of her chastity; that a vestal, whose virginity was questioned, removed the suspicion by carrying from the Tiber a sieve full of water @@ -17413,7 +17420,7 @@ of heathen nations prohibit and punish,—I mean the magical and theurgic marvels, of which the great part are merely illusions practised upon the senses, as the drawing down of the moon, "that," as Lucan says, "it may shed a stronger -influence on the plants?"<a name="FNanchor_407_407" id="FNanchor_407_407"></a><a href="#Footnote_407_407" class="fnanchor">[407]</a> And if some of these do seem to +influence on the plants?"<a id="FNanchor_407_407"></a><a href="#Footnote_407_407" class="fnanchor">[407]</a> And if some of these do seem to equal those which are wrought by the godly, the end for which they are wrought distinguishes the two, and shows that ours are incomparably the more excellent. For those miracles @@ -17439,7 +17446,7 @@ that they are neither good angels nor the angels of good gods, but wicked demons, who wish sacrifice to be paid, not to the one only and supreme God, but to themselves, what better protection against them can we choose than that of the one -God whom the good angels serve, the angels who bid us<span class="pagenum"><a name="Page_407" id="Page_407">[Pg 407]</a></span> +God whom the good angels serve, the angels who bid us<span class="pagenum"><a id="Page_407">[Pg 407]</a></span> sacrifice, not to themselves, but to Him whose sacrifice we ourselves ought to be?</p> @@ -17481,7 +17488,7 @@ temple next day, they found the image they used to pray to fallen to the ground and shamefully shattered. Then, being themselves alarmed by portents, and still more shamefully punished, they restored the ark of the testimony to the people -from whom they had taken it. And what was the manner of<span class="pagenum"><a name="Page_408" id="Page_408">[Pg 408]</a></span> +from whom they had taken it. And what was the manner of<span class="pagenum"><a id="Page_408">[Pg 408]</a></span> its restoration? They placed it on a wagon, and yoked to it cows from which they had taken the calves, and let them choose their own course, expecting that in this way the @@ -17523,7 +17530,7 @@ care for human affairs. For they have induced men to worship them only by means of miraculous works, which the heathen histories testify, and by which the gods have made a display of their own power rather than done any real service. -This is the reason why we have not undertaken in this work,<span class="pagenum"><a name="Page_409" id="Page_409">[Pg 409]</a></span> +This is the reason why we have not undertaken in this work,<span class="pagenum"><a id="Page_409">[Pg 409]</a></span> of which we are now writing the tenth book, to refute those who either deny that there is any divine power, or contend that it does not interfere with human affairs, but those who @@ -17532,7 +17539,7 @@ most glorious city, not knowing that He is also the invisible and unchangeable Founder of this visible and changing world, and the truest bestower of the blessed life which resides not in things created, but in Himself. For thus speaks His most -trustworthy prophet: "It is good for me to be united to God."<a name="FNanchor_408_408" id="FNanchor_408_408"></a><a href="#Footnote_408_408" class="fnanchor">[408]</a> +trustworthy prophet: "It is good for me to be united to God."<a id="FNanchor_408_408"></a><a href="#Footnote_408_408" class="fnanchor">[408]</a> Among philosophers it is a question, what is that end and good to the attainment of which all our duties are to have a relation? The Psalmist did not say, It is good for me to have @@ -17564,7 +17571,7 @@ offered to other gods, but that invisible sacrifices, the graces of purity of mind and holiness of will, should be offered, as greater and better, to the invisible God, Himself greater and better than all others, they must be oblivious that these -visible sacrifices are signs of the invisible, as the words we<span class="pagenum"><a name="Page_410" id="Page_410">[Pg 410]</a></span> +visible sacrifices are signs of the invisible, as the words we<span class="pagenum"><a id="Page_410">[Pg 410]</a></span> utter are the signs of things. And therefore, as in prayer or praise we direct intelligible words to Him to whom in our heart we offer the very feelings we are expressing, so we are @@ -17606,7 +17613,7 @@ God and men.</i></p> the form of a servant, He became the Mediator between God and men, the man Christ Jesus, though in the form of God He received sacrifice together with the Father, with whom He -is one God, yet in the form of a servant He chose rather to<span class="pagenum"><a name="Page_411" id="Page_411">[Pg 411]</a></span> +is one God, yet in the form of a servant He chose rather to<span class="pagenum"><a id="Page_411">[Pg 411]</a></span> be than to receive a sacrifice, that not even by this instance any one might have occasion to suppose that sacrifice should be rendered to any creature. Thus He is both the Priest @@ -17650,18 +17657,18 @@ would we call our martyrs heroes,—supposing, as I said, that the usage of ecclesiastical language would admit of it,—not because they lived along with the demons in the air, but because they conquered these demons or powers of the air, -and among them Juno herself, be she what she may, not<span class="pagenum"><a name="Page_412" id="Page_412">[Pg 412]</a></span> +and among them Juno herself, be she what she may, not<span class="pagenum"><a id="Page_412">[Pg 412]</a></span> unsuitably represented, as she commonly is by the poets, as hostile to virtue, and jealous of men of mark aspiring to the heavens. Virgil, however, unhappily gives way, and yields to her; for, though he represents her as saying, "I am conquered -by Æneas,"<a name="FNanchor_409_409" id="FNanchor_409_409"></a><a href="#Footnote_409_409" class="fnanchor">[409]</a> Helenus gives Æneas himself this religious +by Æneas,"<a id="FNanchor_409_409"></a><a href="#Footnote_409_409" class="fnanchor">[409]</a> Helenus gives Æneas himself this religious advice:</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"Pay vows to Juno: overbear<br /></span> -<span class="i1">Her queenly soul with gift and prayer."<a name="FNanchor_410_410" id="FNanchor_410_410"></a><a href="#Footnote_410_410" class="fnanchor">[410]</a><br /></span> +<span class="i0">"Pay vows to Juno: overbear<br ></span> +<span class="i1">Her queenly soul with gift and prayer."<a id="FNanchor_410_410"></a><a href="#Footnote_410_410" class="fnanchor">[410]</a><br ></span> </div></div></div> <p>In conformity with this opinion, Porphyry—expressing, however, @@ -17696,7 +17703,7 @@ humanity, and that without sin, that Himself being both Priest and Sacrifice, He might bring about the remission of sins, that is to say, might bring it about through the Mediator between God and men, the man Christ Jesus, by whom we are -reconciled to God, the cleansing from sin being accomplished.<span class="pagenum"><a name="Page_413" id="Page_413">[Pg 413]</a></span> +reconciled to God, the cleansing from sin being accomplished.<span class="pagenum"><a id="Page_413">[Pg 413]</a></span> For men are separated from God only by sins, from which we are in this life cleansed not by our own virtue, but by the divine compassion; through His indulgence, not through our @@ -17717,7 +17724,7 @@ vision of immutable truth.</p> purification of the soul.</i></p> <p>Even Porphyry asserts that it was revealed by divine -oracles that we are not purified by any sacrifices<a name="FNanchor_411_411" id="FNanchor_411_411"></a><a href="#Footnote_411_411" class="fnanchor">[411]</a> to sun +oracles that we are not purified by any sacrifices<a id="FNanchor_411_411"></a><a href="#Footnote_411_411" class="fnanchor">[411]</a> to sun or moon, meaning it to be inferred that we are not purified by sacrificing to any gods. For what mysteries can purify, if those of the sun and moon, which are esteemed the chief @@ -17726,13 +17733,13 @@ same place, that "principles" can purify, lest it should be supposed, from his saying that sacrificing to the sun and moon cannot purify, that sacrificing to some other of the host of gods might do so. And what he as a Platonist means by -"principles," we know.<a name="FNanchor_412_412" id="FNanchor_412_412"></a><a href="#Footnote_412_412" class="fnanchor">[412]</a> For he speaks of God the Father and +"principles," we know.<a id="FNanchor_412_412"></a><a href="#Footnote_412_412" class="fnanchor">[412]</a> For he speaks of God the Father and God the Son, whom he calls (writing in Greek) the intellect -or mind of the Father;<a name="FNanchor_413_413" id="FNanchor_413_413"></a><a href="#Footnote_413_413" class="fnanchor">[413]</a> but of the Holy Spirit he says either +or mind of the Father;<a id="FNanchor_413_413"></a><a href="#Footnote_413_413" class="fnanchor">[413]</a> but of the Holy Spirit he says either nothing, or nothing plainly, for I do not understand what other -he speaks of as holding the middle place between these two.<span class="pagenum"><a name="Page_414" id="Page_414">[Pg 414]</a></span> +he speaks of as holding the middle place between these two.<span class="pagenum"><a id="Page_414">[Pg 414]</a></span> For if, like Plotinus in his discussion regarding the three -principal substances,<a name="FNanchor_414_414" id="FNanchor_414_414"></a><a href="#Footnote_414_414" class="fnanchor">[414]</a> he wished us to understand by this +principal substances,<a id="FNanchor_414_414"></a><a href="#Footnote_414_414" class="fnanchor">[414]</a> he wished us to understand by this third the soul of nature, he would certainly not have given it the middle place between these two, that is, between the Father and the Son. For Plotinus places the soul of nature @@ -17771,7 +17778,7 @@ because of the flesh itself which He assumed, that He might offer a sacrifice for our purification,—a great mystery, unintelligible to Porphyry's pride, which that true and benignant Redeemer brought low by His humility, manifesting Himself -to mortals by the mortality which He assumed, and which<span class="pagenum"><a name="Page_415" id="Page_415">[Pg 415]</a></span> +to mortals by the mortality which He assumed, and which<span class="pagenum"><a id="Page_415">[Pg 415]</a></span> the malignant and deceitful mediators are proud of wanting, promising, as the boon of immortals, a deceptive assistance to wretched men. Thus the good and true Mediator showed @@ -17790,15 +17797,15 @@ Him as the Purifier. The Principle is neither the flesh nor the human soul in Christ, but the Word by which all things were made. The flesh, therefore, does not by its own virtue purify, but by virtue of the Word by which it was assumed, -when "the Word became flesh and dwelt among us."<a name="FNanchor_415_415" id="FNanchor_415_415"></a><a href="#Footnote_415_415" class="fnanchor">[415]</a> For, +when "the Word became flesh and dwelt among us."<a id="FNanchor_415_415"></a><a href="#Footnote_415_415" class="fnanchor">[415]</a> For, speaking mystically of eating His flesh, when those who did not understand Him were offended and went away, saying, "This is an hard saying, who can hear it?" He answered to the rest who remained, "It is the Spirit that quickeneth; -the flesh profiteth nothing."<a name="FNanchor_416_416" id="FNanchor_416_416"></a><a href="#Footnote_416_416" class="fnanchor">[416]</a> The Principle, therefore, having +the flesh profiteth nothing."<a id="FNanchor_416_416"></a><a href="#Footnote_416_416" class="fnanchor">[416]</a> The Principle, therefore, having assumed a human soul and flesh, cleanses the soul and flesh of believers. Therefore, when the Jews asked Him who He -was, He answered that He was the <i>Principle</i>.<a name="FNanchor_417_417" id="FNanchor_417_417"></a><a href="#Footnote_417_417" class="fnanchor">[417]</a> And this we +was, He answered that He was the <i>Principle</i>.<a id="FNanchor_417_417"></a><a href="#Footnote_417_417" class="fnanchor">[417]</a> And this we carnal and feeble men, liable to sin, and involved in the darkness of ignorance, could not possibly understand, unless we were cleansed and healed by Him, both by means of what we @@ -17810,7 +17817,7 @@ and fallen; this is the seed "ordained by angels," by whose ministry the law also was given enjoining the worship of one God, and promising that this Mediator should come.</p> -<p><span class="pagenum"><a name="Page_416" id="Page_416">[Pg 416]</a></span></p> +<p><span class="pagenum"><a id="Page_416">[Pg 416]</a></span></p> <p class="center">25. <i>That all the saints, both under the law and before it, were justified by faith in the mystery of Christ's incarnation.</i></p> @@ -17824,7 +17831,7 @@ of Old Testament. For it was then the prophets lived, by whom, as by angels, the same promise was announced; and among them was he whose grand and divine sentiment regarding the end and supreme good of man I have just now quoted, -"It is good for me to cleave to God."<a name="FNanchor_418_418" id="FNanchor_418_418"></a><a href="#Footnote_418_418" class="fnanchor">[418]</a> In this psalm the distinction +"It is good for me to cleave to God."<a id="FNanchor_418_418"></a><a href="#Footnote_418_418" class="fnanchor">[418]</a> In this psalm the distinction between the Old and New Testaments is distinctly announced. For the Psalmist says, that when he saw that the carnal and earthly promises were abundantly enjoyed by @@ -17849,7 +17856,7 @@ been for him to seek even earthly blessings only from the one true God, in whose power are all things, for he says, "As a beast was I before Thee, and I am always with Thee." "As a beast," he says, meaning that he was stupid. For I ought -to have sought from Thee such things as the ungodly could<span class="pagenum"><a name="Page_417" id="Page_417">[Pg 417]</a></span> +to have sought from Thee such things as the ungodly could<span class="pagenum"><a id="Page_417">[Pg 417]</a></span> not enjoy as well as I, and not those things which I saw them enjoying in abundance, and hence concluded I was serving Thee in vain, because they who declined to serve Thee @@ -17869,12 +17876,12 @@ happiness of mire, we may say. "My heart and my flesh," he says, "fail, O God of my heart." Happy failure, from things below to things above! And hence in another psalm he says, "My soul longeth, yea, even faileth, for the courts of the -Lord."<a name="FNanchor_419_419" id="FNanchor_419_419"></a><a href="#Footnote_419_419" class="fnanchor">[419]</a> Yet, though he had said of both his heart and his +Lord."<a id="FNanchor_419_419"></a><a href="#Footnote_419_419" class="fnanchor">[419]</a> Yet, though he had said of both his heart and his flesh that they were failing, he did not say, O God of my heart and my flesh, but, O God of my heart; for by the heart the flesh is made clean. Therefore, says the Lord, "Cleanse that which is within, and the outside shall be clean -also."<a name="FNanchor_420_420" id="FNanchor_420_420"></a><a href="#Footnote_420_420" class="fnanchor">[420]</a> He then says that God Himself,—not anything +also."<a id="FNanchor_420_420"></a><a href="#Footnote_420_420" class="fnanchor">[420]</a> He then says that God Himself,—not anything received from Him, but Himself,—is his portion. "The God of my heart, and my portion for ever." Among the various objects of human choice, God alone satisfied him. "For, lo," @@ -17887,9 +17894,9 @@ to go a-whoring with a multitude of gods. And then shall this union with God be perfected, when all that is to be redeemed in us has been redeemed. But for the present we must, as he goes on to say, "place our hope in God." "For -that which is seen," says the apostle, "is not hope. For what<span class="pagenum"><a name="Page_418" id="Page_418">[Pg 418]</a></span> +that which is seen," says the apostle, "is not hope. For what<span class="pagenum"><a id="Page_418">[Pg 418]</a></span> a man sees, why does he yet hope for? But if we hope for -that we see not, then do we with patience wait for it."<a name="FNanchor_421_421" id="FNanchor_421_421"></a><a href="#Footnote_421_421" class="fnanchor">[421]</a> +that we see not, then do we with patience wait for it."<a id="FNanchor_421_421"></a><a href="#Footnote_421_421" class="fnanchor">[421]</a> Being, then, for the present established in this hope, let us do what the Psalmist further indicates, and become in our measure angels or messengers of God, declaring His will, and @@ -17927,7 +17934,7 @@ whose office it is to declare the will of the Father, wish us to be subject to any but Him whose will they declare? And hence, even this Platonist himself judiciously observes that we should rather imitate than invoke them. We ought not, then, -to fear that we may offend these immortal and happy subjects<span class="pagenum"><a name="Page_419" id="Page_419">[Pg 419]</a></span> +to fear that we may offend these immortal and happy subjects<span class="pagenum"><a id="Page_419">[Pg 419]</a></span> of the one God by not sacrificing to them; for this they know to be due only to the one true God, in allegiance to whom they themselves find their blessedness, and therefore @@ -17948,7 +17955,7 @@ not what art. Why do you still ascribe to these latter the honour of declaring divine truth? If they do not declare the will of the Father, what divine revelations can they make? Are not these the evil spirits who were bound over by the -incantations of an envious man,<a name="FNanchor_422_422" id="FNanchor_422_422"></a><a href="#Footnote_422_422" class="fnanchor">[422]</a> that they should not grant +incantations of an envious man,<a id="FNanchor_422_422"></a><a href="#Footnote_422_422" class="fnanchor">[422]</a> that they should not grant purity of soul to another, and could not, as you say, be set free from these bonds by a good man anxious for purity, and recover power over their own actions? Do you still doubt @@ -17967,7 +17974,7 @@ sidereal gods, and so put a slight upon the stars themselves?</p> Apuleius.</i></p> <p>How much more tolerable and accordant with human feeling -is the error of your Platonist co-sectary Apuleius! for he<span class="pagenum"><a name="Page_420" id="Page_420">[Pg 420]</a></span> +is the error of your Platonist co-sectary Apuleius! for he<span class="pagenum"><a id="Page_420">[Pg 420]</a></span> attributed the diseases and storms of human passions only to the demons who occupy a grade beneath the moon, and makes even this avowal as by constraint regarding gods whom @@ -18006,7 +18013,7 @@ For in Him they have the most gracious cleansing, in which mind, spirit, and body alike participate. For, in order that He might heal the whole man from the plague of sin, He took without sin the whole human nature. Would that you -had known Him, and would that you had committed yourself<span class="pagenum"><a name="Page_421" id="Page_421">[Pg 421]</a></span> +had known Him, and would that you had committed yourself<span class="pagenum"><a id="Page_421">[Pg 421]</a></span> for healing to Him rather than to your own frail and infirm human virtue, or to pernicious and curious arts! He would not have deceived you; for Him your own oracles, on your @@ -18015,7 +18022,7 @@ too, that the most famous poet speaks, poetically indeed, since he applies it to the person of another, yet truly, if you refer it to Christ, saying, "Under thine auspices, if any traces of our crimes remain, they shall be obliterated, and earth freed from -its perpetual fear."<a name="FNanchor_423_423" id="FNanchor_423_423"></a><a href="#Footnote_423_423" class="fnanchor">[423]</a> By which he indicates that, by reason of +its perpetual fear."<a id="FNanchor_423_423"></a><a href="#Footnote_423_423" class="fnanchor">[423]</a> By which he indicates that, by reason of the infirmity which attaches to this life, the greatest progress in virtue and righteousness leaves room for the existence, if not of crimes, yet of the traces of crimes, which are obliterated only @@ -18044,7 +18051,7 @@ leads men astray, and deceives vast numbers by its ignorant and foolish teaching, and that it is the most manifest mistake to have recourse by prayer and sacrifice to angels and principalities, when at the same time, to save yourself from the -charge of spending labour in vain on such arts, you direct<span class="pagenum"><a name="Page_422" id="Page_422">[Pg 422]</a></span> +charge of spending labour in vain on such arts, you direct<span class="pagenum"><a id="Page_422">[Pg 422]</a></span> men to the theurgists, that by their means men, who do not live by the rule of the intellectual soul, may have their spiritual soul purified?</p> @@ -18085,7 +18092,7 @@ of a woman and the shame of the cross; for your lofty wisdom spurns such low and contemptible things, and soars to more exalted regions. But He fulfils what the holy prophets truly predicted regarding Him: "I will destroy the wisdom of the -wise, and bring to nought the prudence of the prudent."<span class="pagenum"><a name="Page_423" id="Page_423">[Pg 423]</a></span><a name="FNanchor_424_424" id="FNanchor_424_424"></a><a href="#Footnote_424_424" class="fnanchor">[424]</a> +wise, and bring to nought the prudence of the prudent."<span class="pagenum"><a id="Page_423">[Pg 423]</a></span><a id="FNanchor_424_424"></a><a href="#Footnote_424_424" class="fnanchor">[424]</a> For He does not destroy and bring to nought His own gift in them, but what they arrogate to themselves, and do not hold of Him. And hence the apostle, having quoted this testimony @@ -18100,7 +18107,7 @@ a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is -stronger than men."<a name="FNanchor_425_425" id="FNanchor_425_425"></a><a href="#Footnote_425_425" class="fnanchor">[425]</a> This is despised as a weak and foolish +stronger than men."<a id="FNanchor_425_425"></a><a href="#Footnote_425_425" class="fnanchor">[425]</a> This is despised as a weak and foolish thing by those who are wise and strong in themselves; yet this is the grace which heals the weak, who do not proudly boast a blessedness of their own, but rather humbly acknowledge @@ -18125,7 +18132,7 @@ Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, "Few have thought fit or have wished," but, "It has been granted to few,"—distinctly acknowledging God's grace, not man's -sufficiency. You also use this word more expressly, when, in<span class="pagenum"><a name="Page_424" id="Page_424">[Pg 424]</a></span> +sufficiency. You also use this word more expressly, when, in<span class="pagenum"><a id="Page_424">[Pg 424]</a></span> accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life @@ -18133,7 +18140,7 @@ made up to those who live intellectually, by God's providence and grace. Oh, had you but recognised the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might -have seemed the brightest example of grace!<a name="FNanchor_426_426" id="FNanchor_426_426"></a><a href="#Footnote_426_426" class="fnanchor">[426]</a> But what am +have seemed the brightest example of grace!<a id="FNanchor_426_426"></a><a href="#Footnote_426_426" class="fnanchor">[426]</a> But what am I doing? I know it is useless to speak to a dead man,—useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on @@ -18164,7 +18171,7 @@ which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an -ineffable and unique manner for the salvation of many?<span class="pagenum"><a name="Page_425" id="Page_425">[Pg 425]</a></span> +ineffable and unique manner for the salvation of many?<span class="pagenum"><a id="Page_425">[Pg 425]</a></span> Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; @@ -18203,7 +18210,7 @@ Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not -because Christ came in lowliness, and ye are proud? The<span class="pagenum"><a name="Page_426" id="Page_426">[Pg 426]</a></span> +because Christ came in lowliness, and ye are proud? The<span class="pagenum"><a id="Page_426">[Pg 426]</a></span> precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the @@ -18226,14 +18233,14 @@ was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light -shineth in darkness; and the darkness comprehended it not."<a name="FNanchor_427_427" id="FNanchor_427_427"></a><a href="#Footnote_427_427" class="fnanchor">[427]</a> +shineth in darkness; and the darkness comprehended it not."<a id="FNanchor_427_427"></a><a href="#Footnote_427_427" class="fnanchor">[427]</a> The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled "According to John," should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because "the Word was -made flesh and dwelt among us."<a name="FNanchor_428_428" id="FNanchor_428_428"></a><a href="#Footnote_428_428" class="fnanchor">[428]</a> So that, with these miserable +made flesh and dwelt among us."<a id="FNanchor_428_428"></a><a href="#Footnote_428_428" class="fnanchor">[428]</a> So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more @@ -18243,10 +18250,10 @@ disastrous fall.</p> <p class="center"><a id="chap30"></a>30. <i>Porphyry's emendations and modifications of Platonism.</i></p> <p>If it is considered unseemly to emend anything which Plato -has touched, why did Porphyry himself make emendations,<span class="pagenum"><a name="Page_427" id="Page_427">[Pg 427]</a></span> +has touched, why did Porphyry himself make emendations,<span class="pagenum"><a id="Page_427">[Pg 427]</a></span> and these not a few? for it is very certain that Plato wrote that the souls of men return after death to the bodies of -beasts.<a name="FNanchor_429_429" id="FNanchor_429_429"></a><a href="#Footnote_429_429" class="fnanchor">[429]</a> Plotinus also, Porphyry's teacher, held this opinion;<a name="FNanchor_430_430" id="FNanchor_430_430"></a><a href="#Footnote_430_430" class="fnanchor">[430]</a> +beasts.<a id="FNanchor_429_429"></a><a href="#Footnote_429_429" class="fnanchor">[429]</a> Plotinus also, Porphyry's teacher, held this opinion;<a id="FNanchor_430_430"></a><a href="#Footnote_430_430" class="fnanchor">[430]</a> yet Porphyry justly rejected it. He was of opinion that human souls return indeed into human bodies, but not into the bodies they had left, but other new bodies. He shrank @@ -18281,16 +18288,16 @@ this opinion he quite subverted the favourite Platonic dogma, that as dead men are made out of living ones, so living men are made out of dead ones; and he exploded the idea which Virgil seems to have adopted from Plato, that the purified -souls which have been sent into the Elysian fields (the poetic<span class="pagenum"><a name="Page_428" id="Page_428">[Pg 428]</a></span> +souls which have been sent into the Elysian fields (the poetic<span class="pagenum"><a id="Page_428">[Pg 428]</a></span> name for the joys of the blessed) are summoned to the river Lethe, that is, to the oblivion of the past,</p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"That earthward they may pass once more,<br /></span> -<span class="i1">Remembering not the things before,<br /></span> -<span class="i1">And with a blind propension yearn<br /></span> -<span class="i1">To fleshly bodies to return."<a name="FNanchor_431_431" id="FNanchor_431_431"></a><a href="#Footnote_431_431" class="fnanchor">[431]</a><br /></span> +<span class="i0">"That earthward they may pass once more,<br ></span> +<span class="i1">Remembering not the things before,<br ></span> +<span class="i1">And with a blind propension yearn<br ></span> +<span class="i1">To fleshly bodies to return."<a id="FNanchor_431_431"></a><a href="#Footnote_431_431" class="fnanchor">[431]</a><br ></span> </div></div></div> <p>This found no favour with Porphyry, and very justly; for it @@ -18324,7 +18331,7 @@ to be ignorant of when perfected in purity and wisdom in another and better life, and which they must be ignorant of if they are to be blessed? If it were most absurd and foolish to say so, then certainly we must prefer Porphyry's opinion -to the idea of a circulation of souls through constantly alternating<span class="pagenum"><a name="Page_429" id="Page_429">[Pg 429]</a></span> +to the idea of a circulation of souls through constantly alternating<span class="pagenum"><a id="Page_429">[Pg 429]</a></span> happiness and misery. And if this is just, here is a Platonist emending Plato, here is a man who saw what Plato did not see, and who did not shrink from correcting so illustrious @@ -18366,7 +18373,7 @@ existence. This whole argumentation, therefore, to establish that nothing can be endless except that which has had no beginning, falls to the ground. For here we find the blessedness of the soul, which has a beginning, and yet has no end. -And, therefore, let the incapacity of man give place to the<span class="pagenum"><a name="Page_430" id="Page_430">[Pg 430]</a></span> +And, therefore, let the incapacity of man give place to the<span class="pagenum"><a id="Page_430">[Pg 430]</a></span> authority of God; and let us take our belief regarding the true religion from the ever-blessed spirits, who do not seek for themselves that honour which they know to be due to their @@ -18393,7 +18400,7 @@ says, towards the end of the first book <i>De Regressu Animæ</i>, that no system of doctrine which furnishes the universal way for delivering the soul has as yet been received, either from the truest philosophy, or from the ideas and practices of the -Indians, or from the reasoning<a name="FNanchor_432_432" id="FNanchor_432_432"></a><a href="#Footnote_432_432" class="fnanchor">[432]</a> of the Chaldæans, or from any +Indians, or from the reasoning<a id="FNanchor_432_432"></a><a href="#Footnote_432_432" class="fnanchor">[432]</a> of the Chaldæans, or from any source whatever, and that no historical reading had made him acquainted with that way, he manifestly acknowledges that there is such a way, but that as yet he was not acquainted @@ -18409,7 +18416,7 @@ plainly enough, as it seems to me, either that the philosophy of which he was a disciple was not the truest, or that it did not comprehend such a way. And how can that be the truest philosophy which does not possess this way? For what else -is the universal way of the soul's deliverance than that by<span class="pagenum"><a name="Page_431" id="Page_431">[Pg 431]</a></span> +is the universal way of the soul's deliverance than that by<span class="pagenum"><a id="Page_431">[Pg 431]</a></span> which all souls universally are delivered, and without which, therefore, no soul is delivered? And when he says, in addition, "or from the ideas and practices of the Indians, or from @@ -18437,7 +18444,7 @@ assistance has not yet been discovered, and has not come to his knowledge. And no wonder; for Porphyry lived in an age when this universal way of the soul's deliverance,—in other words, the Christian religion,—was exposed to the persecutions -of idolaters and demon-worshippers, and earthly rulers,<a name="FNanchor_433_433" id="FNanchor_433_433"></a><a href="#Footnote_433_433" class="fnanchor">[433]</a> that +of idolaters and demon-worshippers, and earthly rulers,<a id="FNanchor_433_433"></a><a href="#Footnote_433_433" class="fnanchor">[433]</a> that the number of martyrs or witnesses for the truth might be completed and consecrated, and that by them proof might be given that we must endure all bodily sufferings in the cause @@ -18449,7 +18456,7 @@ and did not see that the very thing that thus moved him, and deterred him from becoming a Christian, contributed to the confirmation and more effectual commendation of our religion.</p> -<p><span class="pagenum"><a name="Page_432" id="Page_432">[Pg 432]</a></span></p> +<p><span class="pagenum"><a id="Page_432">[Pg 432]</a></span></p> <p>This, then, is the universal way of the soul's deliverance, the way that is granted by the divine compassion to the @@ -18464,10 +18471,10 @@ that account pronounce that the way itself had no existence. This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, "In thy seed shall all nations be -blessed."<a name="FNanchor_434_434" id="FNanchor_434_434"></a><a href="#Footnote_434_434" class="fnanchor">[434]</a> He, indeed, was by birth a Chaldæan; but, that +blessed."<a id="FNanchor_434_434"></a><a href="#Footnote_434_434" class="fnanchor">[434]</a> He, indeed, was by birth a Chaldæan; but, that he might receive these great promises, and that there might be propagated from him a seed "disposed by angels in the -hand of a Mediator,"<a name="FNanchor_435_435" id="FNanchor_435_435"></a><a href="#Footnote_435_435" class="fnanchor">[435]</a> in whom this universal way, thrown +hand of a Mediator,"<a id="FNanchor_435_435"></a><a href="#Footnote_435_435" class="fnanchor">[435]</a> in whom this universal way, thrown open to all nations for the deliverance of the soul, might be found, he was ordered to leave his country, and kindred, and father's house. Then was he himself, first of all, delivered @@ -18476,10 +18483,10 @@ the one true God, whose promises he faithfully trusted. This is the universal way, of which it is said in holy prophecy, "God be merciful unto us, and bless us, and cause His face to shine upon us; that Thy way may be -known upon earth, Thy saving health among all nations."<a name="FNanchor_436_436" id="FNanchor_436_436"></a><a href="#Footnote_436_436" class="fnanchor">[436]</a> +known upon earth, Thy saving health among all nations."<a id="FNanchor_436_436"></a><a href="#Footnote_436_436" class="fnanchor">[436]</a> And hence, when our Saviour, so long after, had taken flesh of the seed of Abraham, He says of Himself, "I am the way, -the truth, and the life."<a name="FNanchor_437_437" id="FNanchor_437_437"></a><a href="#Footnote_437_437" class="fnanchor">[437]</a> This is the universal way, of which +the truth, and the life."<a id="FNanchor_437_437"></a><a href="#Footnote_437_437" class="fnanchor">[437]</a> This is the universal way, of which so long before it had been predicted, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be @@ -18487,8 +18494,8 @@ exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk -in His paths: for out of Sion shall go forth the law, and the<span class="pagenum"><a name="Page_433" id="Page_433">[Pg 433]</a></span> -word of the Lord from Jerusalem."<a name="FNanchor_438_438" id="FNanchor_438_438"></a><a href="#Footnote_438_438" class="fnanchor">[438]</a> This way, therefore, is not +in His paths: for out of Sion shall go forth the law, and the<span class="pagenum"><a id="Page_433">[Pg 433]</a></span> +word of the Lord from Jerusalem."<a id="FNanchor_438_438"></a><a href="#Footnote_438_438" class="fnanchor">[438]</a> This way, therefore, is not the property of one, but of all nations. The law and the word of the Lord did not remain in Zion and Jerusalem, but issued thence to be universally diffused. And therefore the Mediator @@ -18501,7 +18508,7 @@ they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all -nations, beginning at Jerusalem."<a name="FNanchor_439_439" id="FNanchor_439_439"></a><a href="#Footnote_439_439" class="fnanchor">[439]</a> This is the universal way +nations, beginning at Jerusalem."<a id="FNanchor_439_439"></a><a href="#Footnote_439_439" class="fnanchor">[439]</a> This is the universal way of the soul's deliverance, which the holy angels and the holy prophets formerly disclosed where they could among the few men who found the grace of God, and especially in the Hebrew @@ -18525,7 +18532,7 @@ the wild beasts of earth and sea, the birds of air, inanimate things, the elements, the stars, obeyed their divine commands; the powers of hell gave way before them, the dead were restored to life. I say nothing of the miracles peculiar and -proper to the Saviour's own person, especially the nativity<span class="pagenum"><a name="Page_434" id="Page_434">[Pg 434]</a></span> +proper to the Saviour's own person, especially the nativity<span class="pagenum"><a id="Page_434">[Pg 434]</a></span> and the resurrection; in the one of which He wrought only the mystery of a virgin maternity, while in the other He furnished an instance of the resurrection which all shall at @@ -18565,7 +18572,7 @@ actions. It is not such things that the saints who walk in the universal way care to predict as important, although, for the purpose of commending the faith, they knew and often predicted even such things as could not be detected by human -observation, nor be readily verified by experience. But there<span class="pagenum"><a name="Page_435" id="Page_435">[Pg 435]</a></span> +observation, nor be readily verified by experience. But there<span class="pagenum"><a id="Page_435">[Pg 435]</a></span> were other truly important and divine events which they predicted, in so far as it was given them to know the will of God. For the incarnation of Christ, and all those important @@ -18605,20 +18612,20 @@ to be said regarding the origin, history, and deserved ends of the two cities, which, as already remarked, are in this world commingled and implicated with one another.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_436" id="Page_436">[Pg 436]</a></span></p> +<p><span class="pagenum"><a id="Page_436">[Pg 436]</a></span></p> -<h2><a name="BOOK_ELEVENTH" id="BOOK_ELEVENTH">BOOK ELEVENTH.</a></h2> +<h2><a id="BOOK_ELEVENTH">BOOK ELEVENTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> -<p>HERE BEGINS THE SECOND PART<a name="FNanchor_440_440" id="FNanchor_440_440"></a><a href="#Footnote_440_440" class="fnanchor">[440]</a> OF THIS WORK, WHICH TREATS OF THE ORIGIN, +<p>HERE BEGINS THE SECOND PART<a id="FNanchor_440_440"></a><a href="#Footnote_440_440" class="fnanchor">[440]</a> OF THIS WORK, WHICH TREATS OF THE ORIGIN, HISTORY, AND DESTINIES OF THE TWO CITIES, THE EARTHLY AND THE HEAVENLY. IN THE FIRST PLACE, AUGUSTINE SHOWS IN THIS BOOK HOW THE TWO CITIES WERE FORMED ORIGINALLY, BY THE SEPARATION OF THE @@ -18636,21 +18643,21 @@ writings of all nations by its divine authority, and has brought under its influence all kinds of minds, and this not by a casual intellectual movement, but obviously by an express providential arrangement. For there it is written, "Glorious -things are spoken of thee, O city of God."<a name="FNanchor_441_441" id="FNanchor_441_441"></a><a href="#Footnote_441_441" class="fnanchor">[441]</a> And in another +things are spoken of thee, O city of God."<a id="FNanchor_441_441"></a><a href="#Footnote_441_441" class="fnanchor">[441]</a> And in another psalm we read, "Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, increasing -the joy of the whole earth."<a name="FNanchor_442_442" id="FNanchor_442_442"></a><a href="#Footnote_442_442" class="fnanchor">[442]</a> And, a little after, in the +the joy of the whole earth."<a id="FNanchor_442_442"></a><a href="#Footnote_442_442" class="fnanchor">[442]</a> And, a little after, in the same psalm, "As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. God has established it for ever." And in another, "There is a river the streams whereof shall make glad the city of our God, the holy place of the tabernacles of the Most High. God is in the -midst of her, she shall not be moved."<a name="FNanchor_443_443" id="FNanchor_443_443"></a><a href="#Footnote_443_443" class="fnanchor">[443]</a> From these and +midst of her, she shall not be moved."<a id="FNanchor_443_443"></a><a href="#Footnote_443_443" class="fnanchor">[443]</a> From these and similar testimonies, all of which it were tedious to cite, we have learned that there is a city of God, and its Founder has inspired us with a love which makes us covet its citizenship. To this Founder of the holy city the citizens of the earthly -city prefer their own gods, not knowing that He is the God<span class="pagenum"><a name="Page_437" id="Page_437">[Pg 437]</a></span> +city prefer their own gods, not knowing that He is the God<span class="pagenum"><a id="Page_437">[Pg 437]</a></span> of gods, not of false, <i>i.e.</i> of impious and proud gods, who, being deprived of His unchangeable and freely communicated light, and so reduced to a kind of poverty-stricken power, @@ -18692,7 +18699,7 @@ space,—for visions are exact representations of bodily objects. Not by these, then, does God speak, but by the truth itself, if any one is prepared to hear with the mind rather than with the body. For He speaks to that part of man which is better -than all else that is in him, and than which God Himself<span class="pagenum"><a name="Page_438" id="Page_438">[Pg 438]</a></span> +than all else that is in him, and than which God Himself<span class="pagenum"><a id="Page_438">[Pg 438]</a></span> alone is better. For since man is most properly understood (or, if that cannot be, then, at least, <i>believed</i>) to be made in God's image, no doubt it is that part of him by which he @@ -18706,7 +18713,7 @@ and renewed, and made capable of such felicity, it had, in the first place, to be impregnated with faith, and so purified. And that in this faith it might advance the more confidently towards the truth, the truth itself, God, God's Son, assuming -humanity without destroying His divinity,<a name="FNanchor_444_444" id="FNanchor_444_444"></a><a href="#Footnote_444_444" class="fnanchor">[444]</a> established and +humanity without destroying His divinity,<a id="FNanchor_444_444"></a><a href="#Footnote_444_444" class="fnanchor">[444]</a> established and founded this faith, that there might be a way for man to man's God through a God-man. For this is the Mediator between God and men, the man Christ Jesus. For it is as @@ -18716,7 +18723,7 @@ goes, there is hope of his reaching it; but if there be no way, or if he know not where it is, what boots it to know whither he should go? Now the only way that is infallibly secured against all mistakes, is when the very same person is at once -God and man, God our end, man our way.<a name="FNanchor_445_445" id="FNanchor_445_445"></a><a href="#Footnote_445_445" class="fnanchor">[445]</a></p> +God and man, God our end, man our way.<a id="FNanchor_445_445"></a><a href="#Footnote_445_445" class="fnanchor">[445]</a></p> <p class="center">3. <i>Of the authority of the canonical Scriptures composed by the Divine Spirit.</i></p> @@ -18728,14 +18735,14 @@ canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves. For if we attain the knowledge of present objects by the testimony of our own -senses,<a name="FNanchor_446_446" id="FNanchor_446_446"></a><a href="#Footnote_446_446" class="fnanchor">[446]</a> whether internal or external, then, regarding objects -remote from our own senses, we need others to bring their<span class="pagenum"><a name="Page_439" id="Page_439">[Pg 439]</a></span> +senses,<a id="FNanchor_446_446"></a><a href="#Footnote_446_446" class="fnanchor">[446]</a> whether internal or external, then, regarding objects +remote from our own senses, we need others to bring their<span class="pagenum"><a id="Page_439">[Pg 439]</a></span> testimony, since we cannot know them by our own, and we credit the persons to whom the objects have been or are sensibly present. Accordingly, as in the case of visible objects which we have not seen, we trust those who have, (and likewise with all sensible objects,) so in the case of things which -are perceived<a name="FNanchor_447_447" id="FNanchor_447_447"></a><a href="#Footnote_447_447" class="fnanchor">[447]</a> by the mind and spirit, <i>i.e.</i> which are remote +are perceived<a id="FNanchor_447_447"></a><a href="#Footnote_447_447" class="fnanchor">[447]</a> by the mind and spirit, <i>i.e.</i> which are remote from our own interior sense, it behoves us to trust those who have seen them set in that incorporeal light, or abidingly contemplate them.</p> @@ -18750,13 +18757,13 @@ that God is, we believe. That God made the world, we can believe from no one more safely than from God Himself. But where have we heard Him? Nowhere more distinctly than in the Holy Scriptures, where His prophet said, "In the beginning -God created the heavens and the earth."<a name="FNanchor_448_448" id="FNanchor_448_448"></a><a href="#Footnote_448_448" class="fnanchor">[448]</a> Was the prophet +God created the heavens and the earth."<a id="FNanchor_448_448"></a><a href="#Footnote_448_448" class="fnanchor">[448]</a> Was the prophet present when God made the heavens and the earth? No; but the wisdom of God, by whom all things were made, was -there,<a name="FNanchor_449_449" id="FNanchor_449_449"></a><a href="#Footnote_449_449" class="fnanchor">[449]</a> and wisdom insinuates itself into holy souls, and makes +there,<a id="FNanchor_449_449"></a><a href="#Footnote_449_449" class="fnanchor">[449]</a> and wisdom insinuates itself into holy souls, and makes them the friends of God and His prophets, and noiselessly informs them of His works. They are taught also by the -angels of God, who always behold the face of the Father,<a name="FNanchor_450_450" id="FNanchor_450_450"></a><a href="#Footnote_450_450" class="fnanchor">[450]</a> and +angels of God, who always behold the face of the Father,<a id="FNanchor_450_450"></a><a href="#Footnote_450_450" class="fnanchor">[450]</a> and announce His will to whom it befits. Of these prophets was he who said and wrote, "In the beginning God created the heavens and the earth." And so fit a witness was he of God, @@ -18765,9 +18772,9 @@ enabled him also so long before to predict that our faith also would be forthcoming.</p> <p>But why did God choose then to create the heavens and -earth which up to that time He had not made?<a name="FNanchor_451_451" id="FNanchor_451_451"></a><a href="#Footnote_451_451" class="fnanchor">[451]</a> If they +earth which up to that time He had not made?<a id="FNanchor_451_451"></a><a href="#Footnote_451_451" class="fnanchor">[451]</a> If they who put this question wish to make out that the world is -eternal and without beginning, and that consequently it has<span class="pagenum"><a name="Page_440" id="Page_440">[Pg 440]</a></span> +eternal and without beginning, and that consequently it has<span class="pagenum"><a id="Page_440">[Pg 440]</a></span> not been made by God, they are strangely deceived, and rave in the incurable madness of impiety. For, though the voices of the prophets were silent, the world itself, by its well-ordered @@ -18775,7 +18782,7 @@ changes and movements, and by the fair appearance of all visible things, bears a testimony of its own, both that it has been created, and also that it could not have been created save by God, whose greatness and beauty are unutterable and invisible. -As for those<a name="FNanchor_452_452" id="FNanchor_452_452"></a><a href="#Footnote_452_452" class="fnanchor">[452]</a> who own, indeed, that it was made by +As for those<a id="FNanchor_452_452"></a><a href="#Footnote_452_452" class="fnanchor">[452]</a> who own, indeed, that it was made by God, and yet ascribe to it not a temporal but only a creational beginning, so that in some scarcely intelligible way the world should always have existed a created world, they make an @@ -18805,13 +18812,13 @@ that is to say, they must acknowledge that some new thing, and that an important and signal thing, happens to the soul which never in a whole past eternity happened it before. And if they deny that God's eternal purpose included this -new experience of the soul, they deny that He is the Author<span class="pagenum"><a name="Page_441" id="Page_441">[Pg 441]</a></span> +new experience of the soul, they deny that He is the Author<span class="pagenum"><a id="Page_441">[Pg 441]</a></span> of its blessedness, which is unspeakable impiety. If, on the other hand, they say that the future blessedness of the soul is the result of a new decree of God, how will they show that God is not chargeable with that mutability which displeases them? Further, if they acknowledge that it was created in -time, but will never perish in time,—that it has, like number,<a name="FNanchor_453_453" id="FNanchor_453_453"></a><a href="#Footnote_453_453" class="fnanchor">[453]</a> +time, but will never perish in time,—that it has, like number,<a id="FNanchor_453_453"></a><a href="#Footnote_453_453" class="fnanchor">[453]</a> a beginning but no end,—and that, therefore, having once made trial of misery, and been delivered from it, it will never again return thereto, they will certainly admit that this takes place @@ -18846,7 +18853,7 @@ Him to make cannot be destroyed. For here the question is with those who, with ourselves, believe that God is spiritual, and the Creator of all existences but Himself. As for others, it is a condescension to dispute with them on a religious -question, for they have acquired a reputation only among men<span class="pagenum"><a name="Page_442" id="Page_442">[Pg 442]</a></span> +question, for they have acquired a reputation only among men<span class="pagenum"><a id="Page_442">[Pg 442]</a></span> who pay divine honours to a number of gods, and have become conspicuous among the other philosophers for no other reason than that, though they are still far from the truth, @@ -18888,7 +18895,7 @@ that time does not exist without some movement and transition, while in eternity there is no change, who does not see that there could have been no time had not some creature been made, which by some motion could give birth to change,—the -various parts of which motion and change, as they cannot be<span class="pagenum"><a name="Page_443" id="Page_443">[Pg 443]</a></span> +various parts of which motion and change, as they cannot be<span class="pagenum"><a id="Page_443">[Pg 443]</a></span> simultaneous, succeed one another,—and thus, in these shorter or longer intervals of duration, time would begin? Since then, God, in whose eternity is no change at all, is the Creator @@ -18930,15 +18937,15 @@ Day, and the darkness Night; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was, and yet must unhesitatingly believe it. For either -it was some material light, whether proceeding from the upper<span class="pagenum"><a name="Page_444" id="Page_444">[Pg 444]</a></span> +it was some material light, whether proceeding from the upper<span class="pagenum"><a id="Page_444">[Pg 444]</a></span> parts of the world, far removed from our sight, or from the spot where the sun was afterwards kindled; or under the name of light the holy city was signified, composed of holy angels and blessed spirits, the city of which the apostle says, -"Jerusalem which is above is our eternal mother in heaven;"<a name="FNanchor_454_454" id="FNanchor_454_454"></a><a href="#Footnote_454_454" class="fnanchor">[454]</a> +"Jerusalem which is above is our eternal mother in heaven;"<a id="FNanchor_454_454"></a><a href="#Footnote_454_454" class="fnanchor">[454]</a> and in another place, "For ye are all the children of the light, and the children of the day; we are not of the night, nor of -darkness."<a name="FNanchor_455_455" id="FNanchor_455_455"></a><a href="#Footnote_455_455" class="fnanchor">[455]</a> Yet in some respects we may appropriately speak +darkness."<a id="FNanchor_455_455"></a><a href="#Footnote_455_455" class="fnanchor">[455]</a> Yet in some respects we may appropriately speak of a morning and evening of this day also. For the knowledge of the creature is, in comparison of the knowledge of the Creator, but a twilight; and so it dawns and breaks into @@ -18964,14 +18971,14 @@ greater and less luminaries, and all the stars, that is the fourth day; when in the knowledge of all animals that swim in the waters and that fly in the air, that is the fifth day; when in the knowledge of all animals that live on the earth, and of -man himself, that is the sixth day.<a name="FNanchor_456_456" id="FNanchor_456_456"></a><a href="#Footnote_456_456" class="fnanchor">[456]</a></p> +man himself, that is the sixth day.<a id="FNanchor_456_456"></a><a href="#Footnote_456_456" class="fnanchor">[456]</a></p> <p class="center"><a id="chap118"></a>8. <i>What we are to understand of God's resting on the seventh day, after the six days' work.</i></p> <p>When it is said that God rested on the seventh day from -all His works, and hallowed it, we are not to conceive of this<span class="pagenum"><a name="Page_445" id="Page_445">[Pg 445]</a></span> +all His works, and hallowed it, we are not to conceive of this<span class="pagenum"><a id="Page_445">[Pg 445]</a></span> in a childish fashion, as if work were a toil to God, who "spake and it was done,"—spake by the spiritual and eternal, not audible and transitory word. But God's rest signifies the @@ -19013,7 +19020,7 @@ whether or when the angels were created; but if mention of them is made, it is implicitly under the name of "heaven," when it is said, "In the beginning God created the heavens and the earth," or perhaps rather under the name of "light," -of which presently. But that they were wholly omitted, I<span class="pagenum"><a name="Page_446" id="Page_446">[Pg 446]</a></span> +of which presently. But that they were wholly omitted, I<span class="pagenum"><a id="Page_446">[Pg 446]</a></span> am unable to believe, because it is written that God on the seventh day rested from all His works which He made; and this very book itself begins, "In the beginning God created @@ -19032,7 +19039,7 @@ that the angels are the work of God is not omitted here, it is indeed not explicitly mentioned; but elsewhere Holy Scripture asserts it in the clearest manner. For in the Hymn of the Three Children in the Furnace it was said, "O all ye works -of the Lord, bless ye the Lord;"<a name="FNanchor_457_457" id="FNanchor_457_457"></a><a href="#Footnote_457_457" class="fnanchor">[457]</a> and among these works +of the Lord, bless ye the Lord;"<a id="FNanchor_457_457"></a><a href="#Footnote_457_457" class="fnanchor">[457]</a> and among these works mentioned afterwards in detail, the angels are named. And in the psalm it is said, "Praise ye the Lord from the heavens, praise Him in the heights. Praise ye Him, all His angels; @@ -19040,18 +19047,18 @@ praise ye Him, all His hosts. Praise ye Him, sun and moon; praise Him, all ye stars of light. Praise Him, ye heaven of heavens; and ye waters that be above the heavens. Let them praise the name of the Lord; for He commanded, and they -were created."<a name="FNanchor_458_458" id="FNanchor_458_458"></a><a href="#Footnote_458_458" class="fnanchor">[458]</a> Here the angels are most expressly and by +were created."<a id="FNanchor_458_458"></a><a href="#Footnote_458_458" class="fnanchor">[458]</a> Here the angels are most expressly and by divine authority said to have been made by God, for of them among the other heavenly things it is said, "He commanded, and they were created." Who, then, will be bold enough to suggest that the angels were made after the six days' creation? If any one is so foolish, his folly is disposed of by a scripture of like authority, where God says, "When the stars were -made, the angels praised me with a loud voice."<a name="FNanchor_459_459" id="FNanchor_459_459"></a><a href="#Footnote_459_459" class="fnanchor">[459]</a> The angels +made, the angels praised me with a loud voice."<a id="FNanchor_459_459"></a><a href="#Footnote_459_459" class="fnanchor">[459]</a> The angels therefore existed before the stars; and the stars were made the fourth day. Shall we then say that they were made the third day? Far from it; for we know what was made -that day. The earth was separated from the water, and each<span class="pagenum"><a name="Page_447" id="Page_447">[Pg 447]</a></span> +that day. The earth was separated from the water, and each<span class="pagenum"><a id="Page_447">[Pg 447]</a></span> element took its own distinct form, and the earth produced all that grows on it. On the second day, then? Not even on this; for on it the firmament was made between the waters @@ -19060,7 +19067,7 @@ the stars were made on the fourth day. There is no question, then, that if the angels are included in the works of God during these six days, they are that light which was called "Day," and whose unity Scripture signalizes by calling -that day not the "first day," but "one day."<a name="FNanchor_460_460" id="FNanchor_460_460"></a><a href="#Footnote_460_460" class="fnanchor">[460]</a> For the second +that day not the "first day," but "one day."<a id="FNanchor_460_460"></a><a href="#Footnote_460_460" class="fnanchor">[460]</a> For the second day, the third, and the rest are not other days; but the same "one" day is repeated to complete the number six or seven, so that there should be knowledge both of God's works and @@ -19074,21 +19081,21 @@ being illumined by the Light that created them, might themselves become light and be called "Day," in participation of that unchangeable Light and Day which is the Word of God, by whom both themselves and all else were made. "The true -Light, which lighteth every man that cometh into the world,"<a name="FNanchor_461_461" id="FNanchor_461_461"></a><a href="#Footnote_461_461" class="fnanchor">[461]</a>—this +Light, which lighteth every man that cometh into the world,"<a id="FNanchor_461_461"></a><a href="#Footnote_461_461" class="fnanchor">[461]</a>—this Light lighteth also every pure angel, that he may be light not in himself, but in God; from whom if an angel turn away, he becomes impure, as are all those who are called unclean spirits, and are no longer light in the Lord, but darkness in themselves, being deprived of the participation of Light eternal. For evil has no positive nature; but the loss of good -has received the name "evil."<a name="FNanchor_462_462" id="FNanchor_462_462"></a><a href="#Footnote_462_462" class="fnanchor">[462]</a></p> +has received the name "evil."<a id="FNanchor_462_462"></a><a href="#Footnote_462_462" class="fnanchor">[462]</a></p> <p class="center">10. <i>Of the simple and unchangeable Trinity, Father, Son, and Holy Ghost, one God, in whom substance and quality are identical.</i></p> <p>There is, accordingly, a good which is alone simple, and -therefore alone unchangeable, and this is God. By this Good<span class="pagenum"><a name="Page_448" id="Page_448">[Pg 448]</a></span> +therefore alone unchangeable, and this is God. By this Good<span class="pagenum"><a id="Page_448">[Pg 448]</a></span> have all others been created, but not simple, and therefore not unchangeable. "Created," I say,—that is, made, not begotten. For that which is begotten of the simple Good is simple as @@ -19128,7 +19135,7 @@ body which is promised to the saints in the resurrection cannot, indeed, lose its quality of incorruption, but the bodily substance and the quality of incorruption are not the same thing. For the quality of incorruption resides -entire in each several part, not greater in one and less in<span class="pagenum"><a name="Page_449" id="Page_449">[Pg 449]</a></span> +entire in each several part, not greater in one and less in<span class="pagenum"><a id="Page_449">[Pg 449]</a></span> another; for no part is more incorruptible than another. The body, indeed, is itself greater in whole than in part; and one part of it is larger, another smaller, yet is not the larger more @@ -19149,26 +19156,26 @@ wisdom, which it is not; for though the air be never robbed of the light that is shed abroad in it, it is not on that account the same thing as the light. I do not mean that the soul is air, as has been supposed by some who could not conceive a -spiritual nature;<a name="FNanchor_463_463" id="FNanchor_463_463"></a><a href="#Footnote_463_463" class="fnanchor">[463]</a> but, with much dissimilarity, the two things +spiritual nature;<a id="FNanchor_463_463"></a><a href="#Footnote_463_463" class="fnanchor">[463]</a> but, with much dissimilarity, the two things have a kind of likeness, which makes it suitable to say that the immaterial soul is illumined with the immaterial light of the simple wisdom of God, as the material air is irradiated with material light, and that, as the air, when deprived of this light, grows dark, (for material darkness is nothing else -than air wanting light,<a name="FNanchor_464_464" id="FNanchor_464_464"></a><a href="#Footnote_464_464" class="fnanchor">[464]</a>) so the soul, deprived of the light of +than air wanting light,<a id="FNanchor_464_464"></a><a href="#Footnote_464_464" class="fnanchor">[464]</a>) so the soul, deprived of the light of wisdom, grows dark.</p> <p>According to this, then, those things which are essentially and truly divine are called simple, because in them quality and substance are identical, and because they are divine, or wise, or blessed in themselves, and without extraneous supplement. -In Holy Scripture, it is true, the Spirit of wisdom is<span class="pagenum"><a name="Page_450" id="Page_450">[Pg 450]</a></span> -called "manifold"<a name="FNanchor_465_465" id="FNanchor_465_465"></a><a href="#Footnote_465_465" class="fnanchor">[465]</a> because it contains many things in it; but +In Holy Scripture, it is true, the Spirit of wisdom is<span class="pagenum"><a id="Page_450">[Pg 450]</a></span> +called "manifold"<a id="FNanchor_465_465"></a><a href="#Footnote_465_465" class="fnanchor">[465]</a> because it contains many things in it; but what it contains it also is, and it being one is all these things. For neither are there many wisdoms, but one, in which are untold and infinite treasures of things intellectual, wherein are all invisible and unchangeable reasons of things visible -and changeable which were created by it.<a name="FNanchor_466_466" id="FNanchor_466_466"></a><a href="#Footnote_466_466" class="fnanchor">[466]</a> For God made +and changeable which were created by it.<a id="FNanchor_466_466"></a><a href="#Footnote_466_466" class="fnanchor">[466]</a> For God made nothing unwittingly; not even a human workman can be said to do so. But if He knew all that He made, He made only those things which He had known. Whence flows a very @@ -19201,7 +19208,7 @@ of it. For, though a life be never so long, it cannot be truly called eternal if it is destined to have an end; for it is called life inasmuch as it is lived, but eternal because it has no end. Wherefore, although everything eternal is not -therefore blessed (for hell-fire is eternal), yet if no life can be<span class="pagenum"><a name="Page_451" id="Page_451">[Pg 451]</a></span> +therefore blessed (for hell-fire is eternal), yet if no life can be<span class="pagenum"><a id="Page_451">[Pg 451]</a></span> truly and perfectly blessed except it be eternal, the life of these angels was not blessed, for it was doomed to end, and therefore not eternal, whether they knew it or not. In the @@ -19213,7 +19220,7 @@ or would some time terminate, this very doubt concerning so grand a destiny was incompatible with the plenitude of blessedness which we believe the holy angels enjoyed. For we do not so narrow and restrict the application of the term -"blessedness" as to apply it to God only,<a name="FNanchor_467_467" id="FNanchor_467_467"></a><a href="#Footnote_467_467" class="fnanchor">[467]</a> though doubtless +"blessedness" as to apply it to God only,<a id="FNanchor_467_467"></a><a href="#Footnote_467_467" class="fnanchor">[467]</a> though doubtless He is so truly blessed that greater blessedness cannot be; and, in comparison of His blessedness, what is that of the angels, though, according to their capacity, they be perfectly blessed?</p> @@ -19238,7 +19245,7 @@ are not certain that they will persevere. For what man can know that he will persevere to the end in the exercise and increase of grace, unless he has been certified by some revelation from Him who, in His just and secret judgment, while -He deceives none, informs few regarding this matter? Accordingly,<span class="pagenum"><a name="Page_452" id="Page_452">[Pg 452]</a></span> +He deceives none, informs few regarding this matter? Accordingly,<span class="pagenum"><a id="Page_452">[Pg 452]</a></span> so far as present comfort goes, the first man in Paradise was more blessed than any just man in this insecure state; but as regards the hope of future good, every man who @@ -19246,7 +19253,7 @@ not merely supposes, but certainly knows that he shall eternally enjoy the most high God in the company of angels, and beyond the reach of ill,—this man, no matter what bodily torments afflict him, is more blessed than was he who, even -in that great felicity of Paradise, was uncertain of his fate.<a name="FNanchor_468_468" id="FNanchor_468_468"></a><a href="#Footnote_468_468" class="fnanchor">[468]</a></p> +in that great felicity of Paradise, was uncertain of his fate.<a id="FNanchor_468_468"></a><a href="#Footnote_468_468" class="fnanchor">[468]</a></p> <blockquote style="text-indent:-2em"> @@ -19280,11 +19287,11 @@ blessedness, and do not know regarding themselves as much as we have been able to gather regarding them from the Holy Scriptures. For what catholic Christian does not know that no new devil will ever arise among the good angels, as he -knows that this present devil will never again return into the<span class="pagenum"><a name="Page_453" id="Page_453">[Pg 453]</a></span> +knows that this present devil will never again return into the<span class="pagenum"><a id="Page_453">[Pg 453]</a></span> fellowship of the good? For the truth in the gospel promises to the saints and the faithful that they will be equal to the angels of God; and it is also promised them that they -will "go away into life eternal."<a name="FNanchor_469_469" id="FNanchor_469_469"></a><a href="#Footnote_469_469" class="fnanchor">[469]</a> But if we are certain that +will "go away into life eternal."<a id="FNanchor_469_469"></a><a href="#Footnote_469_469" class="fnanchor">[469]</a> But if we are certain that we shall never lapse from eternal felicity, while they are not certain, then we shall not be their equals, but their superiors. But as the truth never deceives, and as we shall be their @@ -19295,7 +19302,7 @@ that the angels were unequal, or that, if equal, the good angels were assured of the eternity of their blessedness after the perdition of the others; unless, possibly, some one may say that the words of the Lord about the devil, "He was a -murderer from the beginning, and abode not in the truth,"<a name="FNanchor_470_470" id="FNanchor_470_470"></a><a href="#Footnote_470_470" class="fnanchor">[470]</a> +murderer from the beginning, and abode not in the truth,"<a id="FNanchor_470_470"></a><a href="#Footnote_470_470" class="fnanchor">[470]</a> are to be understood as if he was not only a murderer from the beginning of the human race, when man, whom he could kill by his deceit, was made, but also that he did not abide @@ -19308,7 +19315,7 @@ and he who will not piously submit himself to things as they are, proudly feigns, and mocks himself with a state of things that does not exist; so that what the blessed Apostle John says thus becomes intelligible: "The devil sinneth from the -beginning,"<a name="FNanchor_471_471" id="FNanchor_471_471"></a><a href="#Footnote_471_471" class="fnanchor">[471]</a>—that is, from the time he was created he refused +beginning,"<a id="FNanchor_471_471"></a><a href="#Footnote_471_471" class="fnanchor">[471]</a>—that is, from the time he was created he refused righteousness which none but a will piously subject to God can enjoy. Whoever adopts this opinion at least disagrees with those heretics the Manichees, and with any other pestilential @@ -19318,10 +19325,10 @@ These persons are so befooled by error, that, although they acknowledge with ourselves the authority of the gospels, they do not notice that the Lord did not say, "The devil was naturally a stranger to the truth," but "The devil abode not -in the truth," by which He meant us to understand that he<span class="pagenum"><a name="Page_454" id="Page_454">[Pg 454]</a></span> +in the truth," by which He meant us to understand that he<span class="pagenum"><a id="Page_454">[Pg 454]</a></span> had fallen from the truth, in which, if he had abode, he would have become a partaker of it, and have remained in blessedness -along with the holy angels.<a name="FNanchor_472_472" id="FNanchor_472_472"></a><a href="#Footnote_472_472" class="fnanchor">[472]</a></p> +along with the holy angels.<a id="FNanchor_472_472"></a><a href="#Footnote_472_472" class="fnanchor">[472]</a></p> <p class="center">14. <i>An explanation of what is said of the devil, that he did not abide in the @@ -19336,7 +19343,7 @@ truth is not in him," it seems as if the truth's not being in him were the cause of his not abiding in it; whereas his not abiding in the truth is rather the cause of its not being in him. The same form of speech is found in the psalm: "I -have called upon Thee, for Thou hast heard me, O God,"<a name="FNanchor_473_473" id="FNanchor_473_473"></a><a href="#Footnote_473_473" class="fnanchor">[473]</a> +have called upon Thee, for Thou hast heard me, O God,"<a id="FNanchor_473_473"></a><a href="#Footnote_473_473" class="fnanchor">[473]</a> where we should expect it to be said, Thou hast heard me, O God, for I have called upon Thee. But when he had said, "I have called," then, as if some one were seeking proof of @@ -19349,19 +19356,19 @@ that I have prayed is that Thou hast heard me.</p> beginning."</i></p> <p>As for what John says about the devil, "The devil sinneth -from the beginning,"<a name="FNanchor_474_474" id="FNanchor_474_474"></a><a href="#Footnote_474_474" class="fnanchor">[474]</a> they<a name="FNanchor_475_475" id="FNanchor_475_475"></a><a href="#Footnote_475_475" class="fnanchor">[475]</a> who suppose it is meant hereby +from the beginning,"<a id="FNanchor_474_474"></a><a href="#Footnote_474_474" class="fnanchor">[474]</a> they<a id="FNanchor_475_475"></a><a href="#Footnote_475_475" class="fnanchor">[475]</a> who suppose it is meant hereby that the devil was made with a sinful nature, misunderstand it; for if sin be natural, it is not sin at all. And how do they answer the prophetic proofs,—either what Isaiah says when he represents the devil under the person of the king of -Babylon, "How art thou fallen, O Lucifer, son of the morning!"<a name="FNanchor_476_476" id="FNanchor_476_476"></a><a href="#Footnote_476_476" class="fnanchor">[476]</a> +Babylon, "How art thou fallen, O Lucifer, son of the morning!"<a id="FNanchor_476_476"></a><a href="#Footnote_476_476" class="fnanchor">[476]</a> or what Ezekiel says, "Thou hast been in Eden, the -garden of God; every precious stone was thy covering,"<a name="FNanchor_477_477" id="FNanchor_477_477"></a><a href="#Footnote_477_477" class="fnanchor">[477]</a> +garden of God; every precious stone was thy covering,"<a id="FNanchor_477_477"></a><a href="#Footnote_477_477" class="fnanchor">[477]</a> where it is meant that he was some time without sin; for a little after it is still more explicitly said, "Thou wast perfect in thy ways?" And if these passages cannot well be otherwise interpreted, we must understand by this one also, -"He abode not in the truth," that he was once in the truth,<span class="pagenum"><a name="Page_455" id="Page_455">[Pg 455]</a></span> +"He abode not in the truth," that he was once in the truth,<span class="pagenum"><a id="Page_455">[Pg 455]</a></span> but did not remain in it. And from this passage, "The devil sinneth from the beginning," it is not to be supposed that he sinned from the beginning of his created existence, but from @@ -19369,9 +19376,9 @@ the beginning of his sin, when by his pride he had once commenced to sin. There is a passage, too, in the Book of Job, of which the devil is the subject: "This is the beginning of the creation of God, which He made to be a sport to His -angels,"<a name="FNanchor_478_478" id="FNanchor_478_478"></a><a href="#Footnote_478_478" class="fnanchor">[478]</a> which agrees with the psalm, where it is said, +angels,"<a id="FNanchor_478_478"></a><a href="#Footnote_478_478" class="fnanchor">[478]</a> which agrees with the psalm, where it is said, "There is that dragon which Thou hast made to be a sport -therein."<a name="FNanchor_479_479" id="FNanchor_479_479"></a><a href="#Footnote_479_479" class="fnanchor">[479]</a> But these passages are not to lead us to suppose +therein."<a id="FNanchor_479_479"></a><a href="#Footnote_479_479" class="fnanchor">[479]</a> But these passages are not to lead us to suppose that the devil was originally created to be the sport of the angels, but that he was doomed to this punishment after his sin. His beginning, then, is the handiwork of God; for there @@ -19402,7 +19409,7 @@ of value, so that it comes to pass that we prefer some things that have no sensation to some sentient beings. And so strong is this preference, that, had we the power, we would abolish the latter from nature altogether, whether in ignorance of the -place they hold in nature, or, though we know it, sacrificing<span class="pagenum"><a name="Page_456" id="Page_456">[Pg 456]</a></span> +place they hold in nature, or, though we know it, sacrificing<span class="pagenum"><a id="Page_456">[Pg 456]</a></span> them to our own convenience. Who, <i>e.g.</i>, would not rather have bread in his house than mice, gold than fleas? But there is little to wonder at in this, seeing that even when @@ -19427,8 +19434,8 @@ its origin, not in the Creator, but in the will.</i></p> <p>It is with reference to the nature, then, and not to the wickedness of the devil, that we are to understand these -words, "This is the beginning of God's handiwork;"<a name="FNanchor_480_480" id="FNanchor_480_480"></a><a href="#Footnote_480_480" class="fnanchor">[480]</a> for, -without doubt, wickedness can be a flaw or vice<a name="FNanchor_481_481" id="FNanchor_481_481"></a><a href="#Footnote_481_481" class="fnanchor">[481]</a> only where +words, "This is the beginning of God's handiwork;"<a id="FNanchor_480_480"></a><a href="#Footnote_480_480" class="fnanchor">[480]</a> for, +without doubt, wickedness can be a flaw or vice<a id="FNanchor_481_481"></a><a href="#Footnote_481_481" class="fnanchor">[481]</a> only where the nature previously was not vitiated. Vice, too, is so contrary to nature, that it cannot but damage it. And therefore departure from God would be no vice, unless in a nature @@ -19441,11 +19448,11 @@ use even of evil wills. Accordingly, He caused the devil (good by God's creation, wicked by his own will) to be cast down from his high position, and to become the mockery of His angels,—that is, He caused his temptations to benefit those -whom he wishes to injure by them. And because God, when<span class="pagenum"><a name="Page_457" id="Page_457">[Pg 457]</a></span> +whom he wishes to injure by them. And because God, when<span class="pagenum"><a id="Page_457">[Pg 457]</a></span> He created him, was certainly not ignorant of his future malignity, and foresaw the good which He Himself would bring out of his evil, therefore says the psalm, "This leviathan -whom Thou hast made to be a sport therein,"<a name="FNanchor_482_482" id="FNanchor_482_482"></a><a href="#Footnote_482_482" class="fnanchor">[482]</a> that we may see +whom Thou hast made to be a sport therein,"<a id="FNanchor_482_482"></a><a href="#Footnote_482_482" class="fnanchor">[482]</a> that we may see that, even while God in His goodness created him good, He yet had already foreseen and arranged how He would make use of him when he became wicked.</p> @@ -19462,7 +19469,7 @@ ages, as it were an exquisite poem set off with antitheses. For what are called antitheses are among the most elegant of the ornaments of speech. They might be called in Latin "oppositions," or, to speak more accurately, "contrapositions;" -but this word is not in common use among us,<a name="FNanchor_483_483" id="FNanchor_483_483"></a><a href="#Footnote_483_483" class="fnanchor">[483]</a> though the +but this word is not in common use among us,<a id="FNanchor_483_483"></a><a href="#Footnote_483_483" class="fnanchor">[483]</a> though the Latin, and indeed the languages of all nations, avail themselves of the same ornaments of style. In the Second Epistle to the Corinthians the Apostle Paul also makes a graceful use @@ -19472,7 +19479,7 @@ and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as -having nothing, and yet possessing all things."<a name="FNanchor_484_484" id="FNanchor_484_484"></a><a href="#Footnote_484_484" class="fnanchor">[484]</a> As, then, +having nothing, and yet possessing all things."<a id="FNanchor_484_484"></a><a href="#Footnote_484_484" class="fnanchor">[484]</a> As, then, these oppositions of contraries lend beauty to the language, so the beauty of the course of this world is achieved by the opposition of contraries, arranged, as it were, by an eloquence @@ -19480,9 +19487,9 @@ not of words, but of things. This is quite plainly stated in the Book of Ecclesiasticus, in this way: "Good is set against evil, and life against death: so is the sinner against the godly. So look upon all the works of the Most High, and these are -two and two, one against another."<a name="FNanchor_485_485" id="FNanchor_485_485"></a><a href="#Footnote_485_485" class="fnanchor">[485]</a></p> +two and two, one against another."<a id="FNanchor_485_485"></a><a href="#Footnote_485_485" class="fnanchor">[485]</a></p> -<p><span class="pagenum"><a name="Page_458" id="Page_458">[Pg 458]</a></span></p> +<p><span class="pagenum"><a id="Page_458">[Pg 458]</a></span></p> <p class="center">19. <i>What, seemingly, we are to understand by the words, "God divided the light from the darkness."</i></p> @@ -19514,7 +19521,7 @@ divide the day from the night;" and shortly after He says, the day, and the lesser light to rule the night: the stars also. And God set them in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the -night, and to divide the light from the darkness."<a name="FNanchor_486_486" id="FNanchor_486_486"></a><a href="#Footnote_486_486" class="fnanchor">[486]</a> But +night, and to divide the light from the darkness."<a id="FNanchor_486_486"></a><a href="#Footnote_486_486" class="fnanchor">[486]</a> But between that light, which is the holy company of the angels spiritually radiant with the illumination of the truth, and that opposing darkness, which is the noisome foulness of the @@ -19522,7 +19529,7 @@ spiritual condition of those angels who are turned away from the light of righteousness, only He Himself could divide, from whom their wickedness (not of nature, but of will), while yet it was future, could not be hidden or uncertain.</p> -<p><span class="pagenum"><a name="Page_459" id="Page_459">[Pg 459]</a></span></p> +<p><span class="pagenum"><a id="Page_459">[Pg 459]</a></span></p> <p class="center">20. <i>Of the words which follow the separation of light and darkness, "And God saw the light that it was good."</i></p> @@ -19566,9 +19573,9 @@ first learn that it was good, but, on the contrary, nothing would have been made had it not been first known by Him. While, therefore, He sees that that is good which, had He not seen it before it was made, would never have been made, it is -plain that He is not discovering, but teaching that it is good.<span class="pagenum"><a name="Page_460" id="Page_460">[Pg 460]</a></span> +plain that He is not discovering, but teaching that it is good.<span class="pagenum"><a id="Page_460">[Pg 460]</a></span> Plato, indeed, was bold enough to say that, when the universe -was completed, God was, as it were, elated with joy.<a name="FNanchor_487_487" id="FNanchor_487_487"></a><a href="#Footnote_487_487" class="fnanchor">[487]</a> And +was completed, God was, as it were, elated with joy.<a id="FNanchor_487_487"></a><a href="#Footnote_487_487" class="fnanchor">[487]</a> And Plato was not so foolish as to mean by this that God was rendered more blessed by the novelty of His creation; but he wished thus to indicate that the work now completed met with @@ -19590,7 +19597,7 @@ mind and body; nor does His present knowledge differ from that which it ever was or shall be, for those variations of time, past, present, and future, though they alter our knowledge, do not affect His, "with whom is no variableness, neither shadow -of turning."<a name="FNanchor_488_488" id="FNanchor_488_488"></a><a href="#Footnote_488_488" class="fnanchor">[488]</a> Neither is there any growth from thought to +of turning."<a id="FNanchor_488_488"></a><a href="#Footnote_488_488" class="fnanchor">[488]</a> Neither is there any growth from thought to thought in the conceptions of Him whose spiritual vision all things which He knows are at once embraced. For as without any movement that time can measure, He Himself @@ -19600,7 +19607,7 @@ saw that what He had made was good, when He saw that it was good to make it. And when He saw it made, He had not on that account a twofold nor any way increased knowledge of it; as if He had less knowledge before He made -what He saw. For certainly He would not be the perfect<span class="pagenum"><a name="Page_461" id="Page_461">[Pg 461]</a></span> +what He saw. For certainly He would not be the perfect<span class="pagenum"><a id="Page_461">[Pg 461]</a></span> worker He is, unless His knowledge were so perfect as to receive no addition from His finished works. Wherefore, if the only object had been to inform us who made the light, it @@ -19620,7 +19627,7 @@ is there any author more excellent than God, nor any skill more efficacious than the word of God, nor any cause better than that good might be created by the good God. This also Plato has assigned as the most sufficient reason for the creation -of the world, that good works might be made by a good God;<a name="FNanchor_489_489" id="FNanchor_489_489"></a><a href="#Footnote_489_489" class="fnanchor">[489]</a> +of the world, that good works might be made by a good God;<a id="FNanchor_489_489"></a><a href="#Footnote_489_489" class="fnanchor">[489]</a> whether he read this passage, or, perhaps, was informed of these things by those who had read them, or, by his quick-sighted genius, penetrated to things spiritual and invisible @@ -19635,9 +19642,9 @@ creation of a good Creator, and who think that there is some natural evil.</i></ of God,—this cause, I say, so just and fit, which, when piously and carefully weighed, terminates all the controversies of those who inquire into the origin of the world, has not been -recognised by some heretics,<a name="FNanchor_490_490" id="FNanchor_490_490"></a><a href="#Footnote_490_490" class="fnanchor">[490]</a> because there are, forsooth, many +recognised by some heretics,<a id="FNanchor_490_490"></a><a href="#Footnote_490_490" class="fnanchor">[490]</a> because there are, forsooth, many things, such as fire, frost, wild beasts, and so forth, which do -not suit but injure this thin-blooded and frail mortality of our<span class="pagenum"><a name="Page_462" id="Page_462">[Pg 462]</a></span> +not suit but injure this thin-blooded and frail mortality of our<span class="pagenum"><a id="Page_462">[Pg 462]</a></span> flesh, which is at present under just punishment. They do not consider how admirable these things are in their own places, how excellent in their own natures, how beautifully @@ -19676,7 +19683,7 @@ opposing principle proper to it, refuse to admit that the cause of the creation was this, that the good God produced a good creation. For they believe that He was driven to this enterprise of creation by the urgent necessity of repulsing the evil -that warred against Him, and that He mixed His good nature<span class="pagenum"><a name="Page_463" id="Page_463">[Pg 463]</a></span> +that warred against Him, and that He mixed His good nature<span class="pagenum"><a id="Page_463">[Pg 463]</a></span> with the evil for the sake of restraining and conquering it; and that this nature of His, being thus shamefully polluted, and most cruelly oppressed and held captive, He labours to @@ -19717,10 +19724,10 @@ this is his sentiment, this his utterance. And I cannot sufficiently express my astonishment, that a man so erudite and well versed in ecclesiastical literature, should not have observed, in the first place, how opposed this is to the meaning of this -authoritative Scripture, which, in recounting all the works of<span class="pagenum"><a name="Page_464" id="Page_464">[Pg 464]</a></span> +authoritative Scripture, which, in recounting all the works of<span class="pagenum"><a id="Page_464">[Pg 464]</a></span> God, regularly adds, "And God saw that it was good;" and, when all were completed, inserts the words, "And God saw -everything that He had made, and, behold, it was very good."<a name="FNanchor_491_491" id="FNanchor_491_491"></a><a href="#Footnote_491_491" class="fnanchor">[491]</a> +everything that He had made, and, behold, it was very good."<a id="FNanchor_491_491"></a><a href="#Footnote_491_491" class="fnanchor">[491]</a> Was it not obviously meant to be understood that there was no other cause of the world's creation than that good creatures should be made by a good God? In this creation, had no one @@ -19756,7 +19763,7 @@ ours, did not design to benefit the material creation, or lend lustre to its loveliness, and therefore created one single sun for this single world, but that it so happened that one soul only had so sinned as to deserve to be enclosed in such a -body as it is? On this principle, if it had chanced that not<span class="pagenum"><a name="Page_465" id="Page_465">[Pg 465]</a></span> +body as it is? On this principle, if it had chanced that not<span class="pagenum"><a id="Page_465">[Pg 465]</a></span> one, but two, yea, or ten, or a hundred had sinned similarly, and with a like degree of guilt, then this world would have one hundred suns. And that such is not the case, is due not @@ -19788,7 +19795,7 @@ eternal as the Father is eternal, and, equally with the Father, supremely good; and that the Holy Spirit is the Spirit alike of Father and of Son, and is Himself consubstantial and co-eternal with both; and that this whole is a Trinity by reason -of the individuality<a name="FNanchor_492_492" id="FNanchor_492_492"></a><a href="#Footnote_492_492" class="fnanchor">[492]</a> of the persons, and one God by reason +of the individuality<a id="FNanchor_492_492"></a><a href="#Footnote_492_492" class="fnanchor">[492]</a> of the persons, and one God by reason of the indivisible divine substance, as also one Almighty by reason of the indivisible omnipotence; yet so that, when we inquire regarding each singly, it is said that each is God @@ -19797,7 +19804,7 @@ that there are not three Gods, nor three Almighties, but one God Almighty; so great is the indivisible unity of these Three, which requires that it be so stated. But, whether the Holy Spirit of the Father, and of the Son, who are both -good, can be with propriety called the goodness of both, because<span class="pagenum"><a name="Page_466" id="Page_466">[Pg 466]</a></span> +good, can be with propriety called the goodness of both, because<span class="pagenum"><a id="Page_466">[Pg 466]</a></span> He is common to both, I do not presume to determine hastily. Nevertheless, I would have less hesitation in saying that He is the holiness of both, not as if He were a divine @@ -19838,7 +19845,7 @@ truth its light; in God's goodness its joy.</p> <p>As far as one can judge, it is for the same reason that philosophers have aimed at a threefold division of science, -or rather, were enabled to see that there was a threefold division<span class="pagenum"><a name="Page_467" id="Page_467">[Pg 467]</a></span> +or rather, were enabled to see that there was a threefold division<span class="pagenum"><a id="Page_467">[Pg 467]</a></span> (for they did not invent, but only discovered it), of which one part is called physical, another logical, the third ethical. The Latin equivalents of these names are now naturalized in @@ -19877,7 +19884,7 @@ of the field," which certainly we all use in the present life. And it was in accordance with this usage that I said that there were three things to be observed in a man, nature, education, practice. From these the philosophers have elaborated, -as I said, the threefold division of that science by<span class="pagenum"><a name="Page_468" id="Page_468">[Pg 468]</a></span> +as I said, the threefold division of that science by<span class="pagenum"><a id="Page_468">[Pg 468]</a></span> which a blessed life is attained: the natural having respect to nature, the rational to education, the moral to practice. If, then, we were ourselves the authors of our nature, we should @@ -19915,7 +19922,7 @@ of images or phantasms, I am most certain that I am, and that I know and delight in this. In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you are deceived? For if I am deceived, -I am.<a name="FNanchor_493_493" id="FNanchor_493_493"></a><a href="#Footnote_493_493" class="fnanchor">[493]</a> For he who is not, cannot be deceived; and if I am<span class="pagenum"><a name="Page_469" id="Page_469">[Pg 469]</a></span> +I am.<a id="FNanchor_493_493"></a><a href="#Footnote_493_493" class="fnanchor">[493]</a> For he who is not, cannot be deceived; and if I am<span class="pagenum"><a id="Page_469">[Pg 469]</a></span> deceived, by this same token I am. And since I am if I am deceived, how am I deceived in believing that I am? for it is certain that I am if I am deceived. Since, therefore, I, the @@ -19957,7 +19964,7 @@ nay exultantly, make election to exist always, even in such a condition, rather than not exist at all. The well-known feeling of such men witnesses to this. For when we see that they fear to die, and will rather live in such misfortune -than end it by death, is it not obvious enough how<span class="pagenum"><a name="Page_470" id="Page_470">[Pg 470]</a></span> +than end it by death, is it not obvious enough how<span class="pagenum"><a id="Page_470">[Pg 470]</a></span> nature shrinks from annihilation? And, accordingly, when they know that they must die, they seek, as a great boon, that this mercy be shown them, that they may a little longer @@ -19997,7 +20004,7 @@ because they have senses, but because they are the objects of our senses. Yet among plants, their nourishment and generation have some resemblance to sensible life. However, both these and all material things have their causes hidden in their -nature; but their outward forms, which lend beauty to this<span class="pagenum"><a name="Page_471" id="Page_471">[Pg 471]</a></span> +nature; but their outward forms, which lend beauty to this<span class="pagenum"><a id="Page_471">[Pg 471]</a></span> visible structure of the world, are perceived by our senses, so that they seem to wish to compensate for their own want of knowledge by providing us with knowledge. But we perceive @@ -20041,7 +20048,7 @@ our living well may grow, and the other, which leads us to evil may decrease, until our whole life be perfectly healed and transmuted into good. For if we were beasts, we should love the fleshly and sensual life, and this would be our -sufficient good; and when it was well with us in respect of<span class="pagenum"><a name="Page_472" id="Page_472">[Pg 472]</a></span> +sufficient good; and when it was well with us in respect of<span class="pagenum"><a id="Page_472">[Pg 472]</a></span> it, we should seek nothing beyond. In like manner, if we were trees, we could not, indeed, in the strict sense of the word, love anything; nevertheless we should seem, as it were, @@ -20053,7 +20060,7 @@ attraction towards our own proper position and natural order. For the specific gravity of bodies is, as it were, their love, whether they are carried downwards by their weight, or upwards by their levity. For the body is borne by its gravity, -as the spirit by love, whithersoever it is borne.<a name="FNanchor_494_494" id="FNanchor_494_494"></a><a href="#Footnote_494_494" class="fnanchor">[494]</a> But we are +as the spirit by love, whithersoever it is borne.<a id="FNanchor_494_494"></a><a href="#Footnote_494_494" class="fnanchor">[494]</a> But we are men, created in the image of our Creator, whose eternity is true, and whose truth is eternal, whose love is eternal and true, and who Himself is the eternal, true, and adorable Trinity, @@ -20079,7 +20086,7 @@ acquaint us of these things, if we have not already found them. Of the trustworthiness of these witnesses, there will, not now, but subsequently, be an opportunity of speaking. But in this book let us go on as we have begun, with God's -help, to speak of the city of God, not in its state of pilgrimage<span class="pagenum"><a name="Page_473" id="Page_473">[Pg 473]</a></span> +help, to speak of the city of God, not in its state of pilgrimage<span class="pagenum"><a id="Page_473">[Pg 473]</a></span> and mortality, but as it exists ever immortal in the heavens,—that is, let us speak of the holy angels who maintain their allegiance to God, who never were, nor ever shall be, @@ -20109,7 +20116,7 @@ better in God than in themselves, though they have also this latter knowledge. For they were created, and are different from their Creator. In Him, therefore, they have, as it were, a noonday knowledge; in themselves, a twilight -knowledge, according to our former explanations.<a name="FNanchor_495_495" id="FNanchor_495_495"></a><a href="#Footnote_495_495" class="fnanchor">[495]</a> For there +knowledge, according to our former explanations.<a id="FNanchor_495_495"></a><a href="#Footnote_495_495" class="fnanchor">[495]</a> For there is a great difference between knowing a thing in the design in conformity to which it was made, and knowing it in itself,—<i>e.g.</i>, the straightness of lines and correctness of figures is @@ -20122,7 +20129,7 @@ gathering of the waters beneath, and the laying bare of the dry land, and the production of plants and trees; the creation of sun, moon, and stars; and of the animals out of the waters, fowls, and fish, and monsters of the deep; and of everything -that walks or creeps on the earth, and of man himself, who<span class="pagenum"><a name="Page_474" id="Page_474">[Pg 474]</a></span> +that walks or creeps on the earth, and of man himself, who<span class="pagenum"><a id="Page_474">[Pg 474]</a></span> excels all that is on the earth,—all these things are known in one way by the angels in the Word of God, in which they see the eternally abiding causes and reasons according to which @@ -20144,7 +20151,7 @@ time, as if He could not at once create all things, which then should mark the course of time by the movements proper to them, but because the perfection of the works was signified by the number six. For the number six is the first which is -made up of its own<a name="FNanchor_496_496" id="FNanchor_496_496"></a><a href="#Footnote_496_496" class="fnanchor">[496]</a> parts, <i>i.e.</i>, of its sixth, third, and half, +made up of its own<a id="FNanchor_496_496"></a><a href="#Footnote_496_496" class="fnanchor">[496]</a> parts, <i>i.e.</i>, of its sixth, third, and half, which are respectively one, two, and three, and which make a total of six. In this way of looking at a number, those are said to be its parts which exactly divide it, as a half, a third, @@ -20163,14 +20170,14 @@ one; a sixth, or two; a fourth, which is three; a third, which is four; and a half, which is six. But one, two, three, four, and six make up, not twelve, but more, viz. sixteen. So much I have thought fit to state for the sake of illustrating the perfection -of the number six, which is, as I said, the first which<span class="pagenum"><a name="Page_475" id="Page_475">[Pg 475]</a></span> +of the number six, which is, as I said, the first which<span class="pagenum"><a id="Page_475">[Pg 475]</a></span> is exactly made up of its own parts added together; and in -this number of days God finished His work.<a name="FNanchor_497_497" id="FNanchor_497_497"></a><a href="#Footnote_497_497" class="fnanchor">[497]</a> And, therefore, +this number of days God finished His work.<a id="FNanchor_497_497"></a><a href="#Footnote_497_497" class="fnanchor">[497]</a> And, therefore, we must not despise the science of numbers, which, in many passages of holy Scripture, is found to be of eminent service -to the careful interpreter.<a name="FNanchor_498_498" id="FNanchor_498_498"></a><a href="#Footnote_498_498" class="fnanchor">[498]</a> Neither has it been without +to the careful interpreter.<a id="FNanchor_498_498"></a><a href="#Footnote_498_498" class="fnanchor">[498]</a> Neither has it been without reason numbered among God's praises, "Thou hast ordered -all things in number, and measure, and weight."<a name="FNanchor_499_499" id="FNanchor_499_499"></a><a href="#Footnote_499_499" class="fnanchor">[499]</a></p> +all things in number, and measure, and weight."<a id="FNanchor_499_499"></a><a href="#Footnote_499_499" class="fnanchor">[499]</a></p> <p class="center">31. <i>Of the seventh day, in which completeness and repose are celebrated.</i></p> @@ -20193,21 +20200,21 @@ in too keenly following "number," I be accused of forgetting is the first whole number that is odd, four the first that is even, and of these two, seven is composed. On this account it is often put for all numbers together, as, "A just man -falleth seven times, and riseth up again,"<a name="FNanchor_500_500" id="FNanchor_500_500"></a><a href="#Footnote_500_500" class="fnanchor">[500]</a>—that is, let him +falleth seven times, and riseth up again,"<a id="FNanchor_500_500"></a><a href="#Footnote_500_500" class="fnanchor">[500]</a>—that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to -lowliness). Again, "Seven times a day will I praise Thee,"<a name="FNanchor_501_501" id="FNanchor_501_501"></a><a href="#Footnote_501_501" class="fnanchor">[501]</a> +lowliness). Again, "Seven times a day will I praise Thee,"<a id="FNanchor_501_501"></a><a href="#Footnote_501_501" class="fnanchor">[501]</a> which elsewhere is expressed thus, "I will bless the Lord <i>at -all times</i>."<a name="FNanchor_502_502" id="FNanchor_502_502"></a><a href="#Footnote_502_502" class="fnanchor">[502]</a> And many such instances are found in the divine +all times</i>."<a id="FNanchor_502_502"></a><a href="#Footnote_502_502" class="fnanchor">[502]</a> And many such instances are found in the divine authorities, in which the number seven is, as I said, commonly -used to express the whole, or the completeness of anything.<span class="pagenum"><a name="Page_476" id="Page_476">[Pg 476]</a></span> +used to express the whole, or the completeness of anything.<span class="pagenum"><a id="Page_476">[Pg 476]</a></span> And so the Holy Spirit, of whom the Lord says, "He will -teach you all truth,"<a name="FNanchor_503_503" id="FNanchor_503_503"></a><a href="#Footnote_503_503" class="fnanchor">[503]</a> is signified by this number.<a name="FNanchor_504_504" id="FNanchor_504_504"></a><a href="#Footnote_504_504" class="fnanchor">[504]</a> In it is +teach you all truth,"<a id="FNanchor_503_503"></a><a href="#Footnote_503_503" class="fnanchor">[503]</a> is signified by this number.<a id="FNanchor_504_504"></a><a href="#Footnote_504_504" class="fnanchor">[504]</a> In it is the rest of God, the rest His people find in Him. For rest is in the whole, <i>i.e.</i> in perfect completeness, while in the part there is labour. And thus we labour as long as we know in part; "but when that which is perfect is come, then that -which is in part shall be done away."<a name="FNanchor_505_505" id="FNanchor_505_505"></a><a href="#Footnote_505_505" class="fnanchor">[505]</a> It is even with toil +which is in part shall be done away."<a id="FNanchor_505_505"></a><a href="#Footnote_505_505" class="fnanchor">[505]</a> It is even with toil we search into the Scriptures themselves. But the holy angels, towards whose society and assembly we sigh while in this our toilsome pilgrimage, as they already abide in their eternal @@ -20231,14 +20238,14 @@ the beginning," does not mean that nothing was made before (for the angels were), but that God made all things by His Wisdom or Word, who is named in Scripture "the Beginning," as He Himself, in the gospel, replied to the Jews when they -asked Him who He was, that He was the Beginning;<a name="FNanchor_506_506" id="FNanchor_506_506"></a><a href="#Footnote_506_506" class="fnanchor">[506]</a>—I will +asked Him who He was, that He was the Beginning;<a id="FNanchor_506_506"></a><a href="#Footnote_506_506" class="fnanchor">[506]</a>—I will not contest the point, chiefly because it gives me the liveliest satisfaction to find the Trinity celebrated in the very beginning of the book of Genesis. For, having said, "In the Beginning God created the heaven and the earth," meaning that the Father made them in the Son (as the psalm testifies where -it says, "How manifold are Thy works, O Lord! in Wisdom<span class="pagenum"><a name="Page_477" id="Page_477">[Pg 477]</a></span> -hast Thou made them all"<a name="FNanchor_507_507" id="FNanchor_507_507"></a><a href="#Footnote_507_507" class="fnanchor">[507]</a>), a little afterwards mention is +it says, "How manifold are Thy works, O Lord! in Wisdom<span class="pagenum"><a id="Page_477">[Pg 477]</a></span> +hast Thou made them all"<a id="FNanchor_507_507"></a><a href="#Footnote_507_507" class="fnanchor">[507]</a>), a little afterwards mention is fitly made of the Holy Spirit also. For, when it had been told us what kind of earth God created at first, or what the mass or matter was which God, under the name of "heaven @@ -20255,11 +20262,11 @@ faith. At the same time, let none doubt that the holy angels in their heavenly abodes are, though not, indeed, co-eternal with God, yet secure and certain of eternal and true felicity. To their company the Lord teaches that His little ones belong; and -not only says, "They shall be equal to the angels of God,"<a name="FNanchor_508_508" id="FNanchor_508_508"></a><a href="#Footnote_508_508" class="fnanchor">[508]</a> but +not only says, "They shall be equal to the angels of God,"<a id="FNanchor_508_508"></a><a href="#Footnote_508_508" class="fnanchor">[508]</a> but shows, too, what blessed contemplation the angels themselves enjoy, saying, "Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do -always behold the face of my Father which is in heaven."<a name="FNanchor_509_509" id="FNanchor_509_509"></a><a href="#Footnote_509_509" class="fnanchor">[509]</a></p> +always behold the face of my Father which is in heaven."<a id="FNanchor_509_509"></a><a href="#Footnote_509_509" class="fnanchor">[509]</a></p> <p class="center">33. <i>Of the two different and dissimilar communities of angels, which are not @@ -20271,13 +20278,13 @@ till their final damnation in the day of judgment, the Apostle Peter very plainly declares, when he says that "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto -judgment."<a name="FNanchor_510_510" id="FNanchor_510_510"></a><a href="#Footnote_510_510" class="fnanchor">[510]</a> Who, then, can doubt that God, either in foreknowledge +judgment."<a id="FNanchor_510_510"></a><a href="#Footnote_510_510" class="fnanchor">[510]</a> Who, then, can doubt that God, either in foreknowledge or in act, separated between these and the rest? And who will dispute that the rest are justly called "light?" For even we who are yet living by faith, hoping only and not yet enjoying equality with them, are already called "light" by the apostle: "For ye were sometimes darkness, but now are -ye light in the Lord."<a name="FNanchor_511_511" id="FNanchor_511_511"></a><a href="#Footnote_511_511" class="fnanchor">[511]</a> But as for these apostate angels, all<span class="pagenum"><a name="Page_478" id="Page_478">[Pg 478]</a></span> +ye light in the Lord."<a id="FNanchor_511_511"></a><a href="#Footnote_511_511" class="fnanchor">[511]</a> But as for these apostate angels, all<span class="pagenum"><a id="Page_478">[Pg 478]</a></span> who understand or believe them to be worse than unbelieving men are well aware that they are called "darkness." Wherefore, though light and darkness are to be taken in their @@ -20286,12 +20293,12 @@ said, "God said, Let there be light, and there was light," and "God divided the light from the darkness," yet, for our part, we understand these two societies of angels,—the one enjoying God, the other swelling with pride; the one to whom it is -said, "Praise ye Him, all His angels,"<a name="FNanchor_512_512" id="FNanchor_512_512"></a><a href="#Footnote_512_512" class="fnanchor">[512]</a> the other whose prince +said, "Praise ye Him, all His angels,"<a id="FNanchor_512_512"></a><a href="#Footnote_512_512" class="fnanchor">[512]</a> the other whose prince says, "All these things will I give Thee if Thou wilt fall down -and worship me;"<a name="FNanchor_513_513" id="FNanchor_513_513"></a><a href="#Footnote_513_513" class="fnanchor">[513]</a> the one blazing with the holy love of God, +and worship me;"<a id="FNanchor_513_513"></a><a href="#Footnote_513_513" class="fnanchor">[513]</a> the one blazing with the holy love of God, the other reeking with the unclean lust of self-advancement. And since, as it is written, "God resisteth the proud, but -giveth grace unto the humble,"<a name="FNanchor_514_514" id="FNanchor_514_514"></a><a href="#Footnote_514_514" class="fnanchor">[514]</a> we may say, the one dwelling +giveth grace unto the humble,"<a id="FNanchor_514_514"></a><a href="#Footnote_514_514" class="fnanchor">[514]</a> we may say, the one dwelling in the heaven of heavens, the other cast thence, and raging through the lower regions of the air; the one tranquil in the brightness of piety, the other tempest-tossed with beclouding @@ -20315,8 +20322,8 @@ we have adhered to the rule of faith, which is sufficiently ascertained by the faithful from other passages of equal authority. For, though it is the material works of God which are here spoken of, they have certainly a resemblance to the spiritual, -so that Paul can say, "Ye are all the children of light, and<span class="pagenum"><a name="Page_479" id="Page_479">[Pg 479]</a></span> -the children of the day: we are not of the night, nor of darkness."<a name="FNanchor_515_515" id="FNanchor_515_515"></a><a href="#Footnote_515_515" class="fnanchor">[515]</a> +so that Paul can say, "Ye are all the children of light, and<span class="pagenum"><a id="Page_479">[Pg 479]</a></span> +the children of the day: we are not of the night, nor of darkness."<a id="FNanchor_515_515"></a><a href="#Footnote_515_515" class="fnanchor">[515]</a> If, on the other hand, the author of Genesis saw in the words what we see, then our discussion reaches this more satisfactory conclusion, that the man of God, so eminently and @@ -20340,23 +20347,23 @@ according to the mystic number of the days.</p> by the firmament is spoken of, and of that other idea that the waters were not created.</i></p></blockquote> -<p>Some,<a name="FNanchor_516_516" id="FNanchor_516_516"></a><a href="#Footnote_516_516" class="fnanchor">[516]</a> however, have supposed that the angelic hosts are +<p>Some,<a id="FNanchor_516_516"></a><a href="#Footnote_516_516" class="fnanchor">[516]</a> however, have supposed that the angelic hosts are somehow referred to under the name of waters, and that this is what is meant by, "Let there be a firmament in the midst -of the waters:"<a name="FNanchor_517_517" id="FNanchor_517_517"></a><a href="#Footnote_517_517" class="fnanchor">[517]</a> that the waters above should be understood of +of the waters:"<a id="FNanchor_517_517"></a><a href="#Footnote_517_517" class="fnanchor">[517]</a> that the waters above should be understood of the angels, and those below either of the visible waters, or of the multitude of bad angels, or of the nations of men. If this be so, then it does not here appear when the angels were created, but when they were separated. Though there have -not been wanting men foolish and wicked enough<a name="FNanchor_518_518" id="FNanchor_518_518"></a><a href="#Footnote_518_518" class="fnanchor">[518]</a> to deny +not been wanting men foolish and wicked enough<a id="FNanchor_518_518"></a><a href="#Footnote_518_518" class="fnanchor">[518]</a> to deny that the waters were made by God, because it is nowhere written, "God said, Let there be waters." With equal folly they might say the same of the earth, for nowhere do we read, "God said, Let the earth be." But, say they, it is written, -"In the beginning God created the heaven and the earth."<span class="pagenum"><a name="Page_480" id="Page_480">[Pg 480]</a></span> +"In the beginning God created the heaven and the earth."<span class="pagenum"><a id="Page_480">[Pg 480]</a></span> Yes, and there the water is meant, for both are included in one word. For "the sea is His," as the psalm says, "and -He made it; and His hands formed the dry land."<a name="FNanchor_519_519" id="FNanchor_519_519"></a><a href="#Footnote_519_519" class="fnanchor">[519]</a> But +He made it; and His hands formed the dry land."<a id="FNanchor_519_519"></a><a href="#Footnote_519_519" class="fnanchor">[519]</a> But those who would understand the angels by the waters above the skies have a difficulty about the specific gravity of the elements, and fear that the waters, owing to their fluidity and @@ -20383,14 +20390,14 @@ the two human communities (of which we intend to speak anon) is also found, let us at once bring this book also to a conclusion.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_481" id="Page_481">[Pg 481]</a></span></p> +<p><span class="pagenum"><a id="Page_481">[Pg 481]</a></span></p> -<h2><a name="BOOK_TWELFTH" id="BOOK_TWELFTH">BOOK TWELFTH.</a></h2> +<h2><a id="BOOK_TWELFTH">BOOK TWELFTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <blockquote style="text-indent:-2em"> @@ -20429,7 +20436,7 @@ of eternity for the inflation of pride, the most assured verity for the slyness of vanity, uniting love for factious partisanship, they became proud, deceived, envious. The cause, therefore, of the blessedness of the good is adherence to God. And so -the cause of the others' misery will be found in the contrary,<span class="pagenum"><a name="Page_482" id="Page_482">[Pg 482]</a></span> +the cause of the others' misery will be found in the contrary,<span class="pagenum"><a id="Page_482">[Pg 482]</a></span> that is, in their not adhering to God. Wherefore, if when the question is asked, why are the former blessed, it is rightly answered, because they adhere to God; and when it is asked, @@ -20466,9 +20473,9 @@ though it be mutable itself, it can yet secure its blessedness by adhering to the immutable good, the supreme God; and since it is not satisfied unless it be perfectly blessed, and cannot be thus blessed save in God,—in this nature, I say, -not to adhere to God, is manifestly a fault.<a name="FNanchor_520_520" id="FNanchor_520_520"></a><a href="#Footnote_520_520" class="fnanchor">[520]</a> Now every fault +not to adhere to God, is manifestly a fault.<a id="FNanchor_520_520"></a><a href="#Footnote_520_520" class="fnanchor">[520]</a> Now every fault injures the nature, and is consequently contrary to the nature. -The creature, therefore, which cleaves to God, differs from<span class="pagenum"><a name="Page_483" id="Page_483">[Pg 483]</a></span> +The creature, therefore, which cleaves to God, differs from<span class="pagenum"><a id="Page_483">[Pg 483]</a></span> those who do not, not by nature, but by fault; and yet by this very fault the nature itself is proved to be very noble and admirable. For that nature is certainly praised, the fault @@ -20490,7 +20497,7 @@ that God created their nature so good, that it is an injury to it not to be with God.</p> -<p class="center">2. <i>That there is no entity</i><a name="FNanchor_521_521" id="FNanchor_521_521"></a><a href="#Footnote_521_521" class="fnanchor">[521]</a> <i>contrary to the divine, because nonentity seems to be +<p class="center">2. <i>That there is no entity</i><a id="FNanchor_521_521"></a><a href="#Footnote_521_521" class="fnanchor">[521]</a> <i>contrary to the divine, because nonentity seems to be that which is wholly opposite to Him who supremely and always is.</i></p> <p>This may be enough to prevent any one from supposing, @@ -20500,7 +20507,7 @@ and not from God. From the great impiety of this error we shall disentangle ourselves the more readily and easily, the more distinctly we understand that which God spoke by the angel when He sent Moses to the children of Israel: "I am -that I am."<a name="FNanchor_522_522" id="FNanchor_522_522"></a><a href="#Footnote_522_522" class="fnanchor">[522]</a> For since God is the supreme existence, that is +that I am."<a id="FNanchor_522_522"></a><a href="#Footnote_522_522" class="fnanchor">[522]</a> For since God is the supreme existence, that is to say, supremely is, and is therefore unchangeable, the things that He made He empowered to be, but not to be supremely like Himself. To some He communicated a more ample, to @@ -20508,8 +20515,8 @@ others a more limited existence, and thus arranged the natures of beings in ranks. For as from <i>sapere</i> comes <i>sapientia</i>, so from <i>esse</i> comes <i>essentia</i>,—a new word indeed, which the old Latin writers did not use, but which is naturalized in our -day,<a name="FNanchor_523_523" id="FNanchor_523_523"></a><a href="#Footnote_523_523" class="fnanchor">[523]</a> that our language may not want an equivalent for the -Greek οὐσία. For this is expressed word for word by <i>essentia</i>.<span class="pagenum"><a name="Page_484" id="Page_484">[Pg 484]</a></span> +day,<a id="FNanchor_523_523"></a><a href="#Footnote_523_523" class="fnanchor">[523]</a> that our language may not want an equivalent for the +Greek οὐσία. For this is expressed word for word by <i>essentia</i>.<span class="pagenum"><a id="Page_484">[Pg 484]</a></span> Consequently, to that nature which supremely is, and which created all else that exists, no nature is contrary save that which does not exist. For nonentity is the contrary of that @@ -20551,10 +20558,10 @@ be thus formulated: Vice cannot be in the highest good, and cannot be but in some good. Things solely good, therefore, can in some circumstances exist; things solely evil, never; for even those natures which are vitiated by an evil will, so far -indeed as they are vitiated, are evil, but in so far as they<span class="pagenum"><a name="Page_485" id="Page_485">[Pg 485]</a></span> +indeed as they are vitiated, are evil, but in so far as they<span class="pagenum"><a id="Page_485">[Pg 485]</a></span> are natures they are good. And when a vitiated nature is punished, besides the good it has in being a nature, it has -this also, that it is not unpunished.<a name="FNanchor_524_524" id="FNanchor_524_524"></a><a href="#Footnote_524_524" class="fnanchor">[524]</a> For this is just, and +this also, that it is not unpunished.<a id="FNanchor_524_524"></a><a href="#Footnote_524_524" class="fnanchor">[524]</a> For this is just, and certainly everything just is a good. For no one is punished for natural, but for voluntary vices. For even the vice which by the force of habit and long continuance has become a @@ -20590,7 +20597,7 @@ And therefore, where we are not so well able to perceive the wisdom of the Creator, we are very properly enjoined to believe it, lest in the vanity of human rashness we presume to find any fault with the work of so great an Artificer. At the same -time, if we attentively consider even these faults of earthly<span class="pagenum"><a name="Page_486" id="Page_486">[Pg 486]</a></span> +time, if we attentively consider even these faults of earthly<span class="pagenum"><a id="Page_486">[Pg 486]</a></span> things, which are neither voluntary nor penal, they seem to illustrate the excellence of the natures themselves, which are all originated and created by God; for it is that which pleases @@ -20631,7 +20638,7 @@ assigned to them by the order of their nature, they preserve such being as they have received. And those things which have not received everlasting being, are altered for better or for worse, so as to suit the wants and motions of those things -to which the Creator's law has made them subservient; and<span class="pagenum"><a name="Page_487" id="Page_487">[Pg 487]</a></span> +to which the Creator's law has made them subservient; and<span class="pagenum"><a id="Page_487">[Pg 487]</a></span> thus they tend in the divine providence to that end which is embraced in the general scheme of the government of the universe. So that, though the corruption of transitory and @@ -20655,7 +20662,7 @@ occurs to us, and not unreasonably, that they are miserable because they have forsaken Him who supremely is, and have turned to themselves who have no such essence. And this vice, what else is it called than pride? For "pride is the -beginning of sin."<a name="FNanchor_525_525" id="FNanchor_525_525"></a><a href="#Footnote_525_525" class="fnanchor">[525]</a> They were unwilling, then, to preserve +beginning of sin."<a id="FNanchor_525_525"></a><a href="#Footnote_525_525" class="fnanchor">[525]</a> They were unwilling, then, to preserve their strength for God; and as adherence to God was the condition of their enjoying an ampler being, they diminished it by preferring themselves to Him. This was the first defect, @@ -20673,7 +20680,7 @@ action bad? And consequently the bad will is the cause of the bad action, but nothing is the efficient cause of the bad will. For if anything is the cause, this thing either has or has not a will. If it has, the will is either good or bad. If -good, who is so left to himself as to say that a good will<span class="pagenum"><a name="Page_488" id="Page_488">[Pg 488]</a></span> +good, who is so left to himself as to say that a good will<span class="pagenum"><a id="Page_488">[Pg 488]</a></span> makes a will bad? For in this case a good will would be the cause of sin; a most absurd supposition. On the other hand, if this hypothetical thing has a bad will, I wish to know @@ -20712,7 +20719,7 @@ its own in its own kind and order. How, then, can a good thing be the efficient cause of an evil will? How, I say, can good be the cause of evil? For when the will abandons what is above itself, and turns to what is lower, it becomes evil—not -because that is evil to which it turns, but because the<span class="pagenum"><a name="Page_489" id="Page_489">[Pg 489]</a></span> +because that is evil to which it turns, but because the<span class="pagenum"><a id="Page_489">[Pg 489]</a></span> turning itself is wicked. Therefore it is not an inferior thing which has made the will evil, but it is itself which has become so by wickedly and inordinately desiring an inferior thing. @@ -20751,7 +20758,7 @@ Here are two men who, before the temptation, were alike in body and soul, and of whom one yielded to the tempter who persuaded him, while the other could not be persuaded to desire that lovely body which was equally before the eyes of -both. Shall we say of the successfully tempted man that he<span class="pagenum"><a name="Page_490" id="Page_490">[Pg 490]</a></span> +both. Shall we say of the successfully tempted man that he<span class="pagenum"><a id="Page_490">[Pg 490]</a></span> corrupted his own will, since he was certainly good before his will became bad? Then, why did he do so? Was it because his will was a nature, or because it was made of @@ -20774,7 +20781,7 @@ discover the causes of these defections,—causes, as I have said, not efficient, but deficient,—is as if some one sought to see darkness, or hear silence. Yet both of these are known by us, and the former by means only of the eye, the latter -only by the ear; but not by their positive actuality,<a name="FNanchor_526_526" id="FNanchor_526_526"></a><a href="#Footnote_526_526" class="fnanchor">[526]</a> but by +only by the ear; but not by their positive actuality,<a id="FNanchor_526_526"></a><a href="#Footnote_526_526" class="fnanchor">[526]</a> but by their want of it. Let no one, then, seek to know from me what I know that I do not know; unless he perhaps wishes to learn to be ignorant of that of which all we know is, that @@ -20788,13 +20795,13 @@ so no other sense but the ear can perceive silence, and yet it is only perceived by not hearing. Thus, too, our mind perceives intelligible forms by understanding them; but when they are deficient, it knows them by not knowing them; for -"who can understand defects?"<a name="FNanchor_527_527" id="FNanchor_527_527"></a><a href="#Footnote_527_527" class="fnanchor">[527]</a></p> +"who can understand defects?"<a id="FNanchor_527_527"></a><a href="#Footnote_527_527" class="fnanchor">[527]</a></p> <p class="center">8. <i>Of the misdirected love whereby the will fell away from the immutable to the mutable good.</i></p> -<p>This I do know, that the nature of God can never, nowhere,<span class="pagenum"><a name="Page_491" id="Page_491">[Pg 491]</a></span> +<p>This I do know, that the nature of God can never, nowhere,<span class="pagenum"><a id="Page_491">[Pg 491]</a></span> nowise be defective, and that natures made of nothing can. These latter, however, the more being they have, and the more good they do (for then they do something positive), @@ -20836,7 +20843,7 @@ allowed the expression, no essential cause, of the evil will, since itself is the origin of evil in mutable spirits, by which the good of their nature is diminished and corrupted; and the will is made evil by nothing else than defection from -God,—a defection of which the cause, too, is certainly deficient.<span class="pagenum"><a name="Page_492" id="Page_492">[Pg 492]</a></span> +God,—a defection of which the cause, too, is certainly deficient.<span class="pagenum"><a id="Page_492">[Pg 492]</a></span> But as to the good will, if we should say that there is no efficient cause of it, we must beware of giving currency to the opinion that the good will of the good angels is not @@ -20876,7 +20883,7 @@ who had made their nature out of nothing, and yet capable of enjoying Him, first stimulated it to desire Him, and then filled it with Himself, and so made it better?</p> -<p>Besides, this too has to be inquired into, whether, if the<span class="pagenum"><a name="Page_493" id="Page_493">[Pg 493]</a></span> +<p>Besides, this too has to be inquired into, whether, if the<span class="pagenum"><a id="Page_493">[Pg 493]</a></span> good angels made their own will good, they did so with or without will? If without, then it was not their doing. If with, was the will good or bad? If bad, how could a bad @@ -20897,13 +20904,13 @@ if both were created equally good, then, while the one fell by their evil will, the others were more abundantly assisted, and attained to that pitch of blessedness at which they became certain they should never fall from it,—as we have already -shown in the preceding book.<a name="FNanchor_528_528" id="FNanchor_528_528"></a><a href="#Footnote_528_528" class="fnanchor">[528]</a> We must therefore acknowledge, +shown in the preceding book.<a id="FNanchor_528_528"></a><a href="#Footnote_528_528" class="fnanchor">[528]</a> We must therefore acknowledge, with the praise due to the Creator, that not only of holy men, but also of the holy angels, it can be said that "the love of God is shed abroad in their hearts by the Holy -Ghost, which is given unto them."<a name="FNanchor_529_529" id="FNanchor_529_529"></a><a href="#Footnote_529_529" class="fnanchor">[529]</a> And that not only of +Ghost, which is given unto them."<a id="FNanchor_529_529"></a><a href="#Footnote_529_529" class="fnanchor">[529]</a> And that not only of men, but primarily and principally of angels it is true, as it -is written, "It is good to draw near to God."<a name="FNanchor_530_530" id="FNanchor_530_530"></a><a href="#Footnote_530_530" class="fnanchor">[530]</a> And those +is written, "It is good to draw near to God."<a id="FNanchor_530_530"></a><a href="#Footnote_530_530" class="fnanchor">[530]</a> And those who have this good in common, have, both with Him to whom they draw near, and with one another, a holy fellowship, and form one city of God—His living sacrifice, and His @@ -20914,7 +20921,7 @@ immortal angels, and which at present is being gathered from among mortal men, and is either sojourning on earth, or, in the persons of those who have passed through death, is resting in the secret receptacles and abodes of disembodied spirits. -For from one man, whom God created as the first, the whole<span class="pagenum"><a name="Page_494" id="Page_494">[Pg 494]</a></span> +For from one man, whom God created as the first, the whole<span class="pagenum"><a id="Page_494">[Pg 494]</a></span> human race descended, according to the faith of Holy Scripture, which deservedly is of wonderful authority among all nations throughout the world; since, among its other true @@ -20931,12 +20938,12 @@ the human race. For some hold the same opinion regarding men that they hold regarding the world itself, that they have always been. Thus Apuleius says when he is describing our race, "Individually they are mortal, but collectively, and as -a race, they are immortal."<a name="FNanchor_531_531" id="FNanchor_531_531"></a><a href="#Footnote_531_531" class="fnanchor">[531]</a> And when they are asked, how, +a race, they are immortal."<a id="FNanchor_531_531"></a><a href="#Footnote_531_531" class="fnanchor">[531]</a> And when they are asked, how, if the human race has always been, they vindicate the truth of their history, which narrates who were the inventors, and what they invented, and who first instituted the liberal studies and the other arts, and who first inhabited this or that region, -and this or that island? they reply<a name="FNanchor_532_532" id="FNanchor_532_532"></a><a href="#Footnote_532_532" class="fnanchor">[532]</a> that most, if not all +and this or that island? they reply<a id="FNanchor_532_532"></a><a href="#Footnote_532_532" class="fnanchor">[532]</a> that most, if not all lands, were so desolated at intervals by fire and flood, that men were greatly reduced in numbers, and from these, again, the population was restored to its former numbers, and that @@ -20950,12 +20957,12 @@ they know.</p> <p>They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that -not 6000 years have yet passed.<a name="FNanchor_533_533" id="FNanchor_533_533"></a><a href="#Footnote_533_533" class="fnanchor">[533]</a> And, not to spend many -words in exposing the baselessness of these documents, in<span class="pagenum"><a name="Page_495" id="Page_495">[Pg 495]</a></span> +not 6000 years have yet passed.<a id="FNanchor_533_533"></a><a href="#Footnote_533_533" class="fnanchor">[533]</a> And, not to spend many +words in exposing the baselessness of these documents, in<span class="pagenum"><a id="Page_495">[Pg 495]</a></span> which so many thousands of years are accounted for, nor in proving that their authorities are totally inadequate, let me cite only that letter which Alexander the Great wrote to -his mother Olympias,<a name="FNanchor_534_534" id="FNanchor_534_534"></a><a href="#Footnote_534_534" class="fnanchor">[534]</a> giving her the narrative he had from +his mother Olympias,<a id="FNanchor_534_534"></a><a href="#Footnote_534_534" class="fnanchor">[534]</a> giving her the narrative he had from an Egyptian priest, which he had extracted from their sacred archives, and which gave an account of kingdoms mentioned also by the Greek historians. In this letter of Alexander's a @@ -20972,7 +20979,7 @@ reckoning to the termination of his conquests. Thus these give a much smaller number of years than the Egyptians; and indeed, though multiplied three times, the Greek chronology would still be shorter. For the Egyptians are said to -have formerly reckoned only four months to their year;<a name="FNanchor_535_535" id="FNanchor_535_535"></a><a href="#Footnote_535_535" class="fnanchor">[535]</a> so +have formerly reckoned only four months to their year;<a id="FNanchor_535_535"></a><a href="#Footnote_535_535" class="fnanchor">[535]</a> so that one year, according to the fuller and truer computation now in use among them as well as among ourselves, would comprehend three of their old years. But not even thus, as I @@ -20985,7 +20992,7 @@ which has become so famous, differs widely in this matter of chronology from the probable credible account, how much less can we believe these documents which, though full of fabulous and fictitious antiquities, they would fain oppose to -the authority of our well-known and divine books, which predicted<span class="pagenum"><a name="Page_496" id="Page_496">[Pg 496]</a></span> +the authority of our well-known and divine books, which predicted<span class="pagenum"><a id="Page_496">[Pg 496]</a></span> that the whole world would believe them, and which the whole world accordingly has believed; which proved, too, that it had truly narrated past events by its prediction of @@ -21002,7 +21009,7 @@ resolved into its elements, and renewed at the conclusion of fixed cycles.</i></ that this world is eternal, are of opinion either that this is not the only world, but that there are numberless worlds, or that indeed it is the only one, but that it dies, and is born -again at fixed intervals, and this times without number;<a name="FNanchor_536_536" id="FNanchor_536_536"></a><a href="#Footnote_536_536" class="fnanchor">[536]</a> but +again at fixed intervals, and this times without number;<a id="FNanchor_536_536"></a><a href="#Footnote_536_536" class="fnanchor">[536]</a> but they must acknowledge that the human race existed before there were other men to beget them. For they cannot suppose that, if the whole world perish, some men would be left @@ -21027,7 +21034,7 @@ would reply to them regarding the creation of man, just as I replied regarding the origin of the world to those who will not believe that it is not eternal, but had a beginning, which even Plato himself most plainly declares, though some think -his statement was not consistent with his real opinion.<a name="FNanchor_537_537" id="FNanchor_537_537"></a><a href="#Footnote_537_537" class="fnanchor">[537]</a> If it<span class="pagenum"><a name="Page_497" id="Page_497">[Pg 497]</a></span> +his statement was not consistent with his real opinion.<a id="FNanchor_537_537"></a><a href="#Footnote_537_537" class="fnanchor">[537]</a> If it<span class="pagenum"><a id="Page_497">[Pg 497]</a></span> offends them that the time that has elapsed since the creation of man is so short, and his years so few according to our authorities, let them take this into consideration, that nothing @@ -21066,7 +21073,7 @@ years as vast as that which we have supposed to be gradually consumed by the deduction of moments,—and take them away not once and again repeatedly, but always, and what do you effect, what do you make by your deduction, since you never -reach the beginning which has no existence? Wherefore, that<span class="pagenum"><a name="Page_498" id="Page_498">[Pg 498]</a></span> +reach the beginning which has no existence? Wherefore, that<span class="pagenum"><a id="Page_498">[Pg 498]</a></span> which we now demand after five thousand odd years, our descendants might with like curiosity demand after six hundred thousand years, supposing these dying generations of men @@ -21090,7 +21097,7 @@ form as at first.</i></p></blockquote> <p>This controversy some philosophers have seen no other approved means of solving than by introducing cycles of time, in which there should be a constant renewal and repetition of -the order of nature;<a name="FNanchor_538_538" id="FNanchor_538_538"></a><a href="#Footnote_538_538" class="fnanchor">[538]</a> and they have therefore asserted that +the order of nature;<a id="FNanchor_538_538"></a><a href="#Footnote_538_538" class="fnanchor">[538]</a> and they have therefore asserted that these cycles will ceaselessly recur, one passing away and another coming, though they are not agreed as to whether one permanent world shall pass through all these cycles, or whether @@ -21107,7 +21114,7 @@ knowing it, is in misery and fear? Or if it passes to bliss, and leaves miseries for ever, then there happens in time a new thing which time shall not end. Why not, then, the world also? Why may not man, too, be a similar thing? -So that, by following the straight path of sound doctrine, we<span class="pagenum"><a name="Page_499" id="Page_499">[Pg 499]</a></span> +So that, by following the straight path of sound doctrine, we<span class="pagenum"><a id="Page_499">[Pg 499]</a></span> escape, I know not what circuitous paths, discovered by deceiving and deceived sages.</p> @@ -21118,7 +21125,7 @@ which hath been? It is that which shall be. And what is that which is done? It is that which shall be done: and there is no new thing under the sun. Who can speak and say, See, this is new? It hath been already of old time, which -was before us."<a name="FNanchor_539_539" id="FNanchor_539_539"></a><a href="#Footnote_539_539" class="fnanchor">[539]</a> This he said either of those things of which he +was before us."<a id="FNanchor_539_539"></a><a href="#Footnote_539_539" class="fnanchor">[539]</a> This he said either of those things of which he had just been speaking—the succession of generations, the orbit of the sun, the course of rivers,—or else of all kinds of creatures that are born and die. For men were before us, are with us, @@ -21142,10 +21149,10 @@ school, and the same disciples existed, and so also are to be repeated during the countless cycles that are yet be be,—far be it, I say, from us to believe this. For once Christ died for our sins; and, rising from the dead, He dieth no more. -"Death hath no more dominion over Him;"<a name="FNanchor_540_540" id="FNanchor_540_540"></a><a href="#Footnote_540_540" class="fnanchor">[540]</a> and we ourselves -after the resurrection shall be "ever with the Lord,"<a name="FNanchor_541_541" id="FNanchor_541_541"></a><a href="#Footnote_541_541" class="fnanchor">[541]</a> to whom +"Death hath no more dominion over Him;"<a id="FNanchor_540_540"></a><a href="#Footnote_540_540" class="fnanchor">[540]</a> and we ourselves +after the resurrection shall be "ever with the Lord,"<a id="FNanchor_541_541"></a><a href="#Footnote_541_541" class="fnanchor">[541]</a> to whom we now say, as the sacred Psalmist dictates, "Thou shalt keep -us, O Lord, Thou shalt preserve us from this generation."<span class="pagenum"><a name="Page_500" id="Page_500">[Pg 500]</a></span><a name="FNanchor_542_542" id="FNanchor_542_542"></a><a href="#Footnote_542_542" class="fnanchor">[542]</a> +us, O Lord, Thou shalt preserve us from this generation."<span class="pagenum"><a id="Page_500">[Pg 500]</a></span><a id="FNanchor_542_542"></a><a href="#Footnote_542_542" class="fnanchor">[542]</a> And that too which follows, is, I think, appropriate enough: "The wicked walk <i>in a circle</i>;" not because their life is to recur by means of these circles, which these philosophers @@ -21189,7 +21196,7 @@ For this is a depth indeed, that God always has been, and that man, whom He had never made before, He willed to make in time, and this without changing His design and will.</p> -<p><span class="pagenum"><a name="Page_501" id="Page_501">[Pg 501]</a></span></p> +<p><span class="pagenum"><a id="Page_501">[Pg 501]</a></span></p> <blockquote style="text-indent:-2em"> @@ -21200,7 +21207,7 @@ in what sense we can say that the creature has always been, and yet cannot say it is co-eternal.</i></p></blockquote> <p>For my own part, indeed, as I dare not say that there ever -was a time when the Lord God was not Lord,<a name="FNanchor_543_543" id="FNanchor_543_543"></a><a href="#Footnote_543_543" class="fnanchor">[543]</a> so I ought not +was a time when the Lord God was not Lord,<a id="FNanchor_543_543"></a><a href="#Footnote_543_543" class="fnanchor">[543]</a> so I ought not to doubt that man had no existence before time, and was first created in time. But when I consider what God could be the Lord of, if there was not always some creature, I shrink from @@ -21210,7 +21217,7 @@ counsel of God? or who can think what the will of the Lord is? For the thoughts of mortal men are timid, and our devices are but uncertain. For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the -mind that museth upon many things."<a name="FNanchor_544_544" id="FNanchor_544_544"></a><a href="#Footnote_544_544" class="fnanchor">[544]</a> Many things certainly +mind that museth upon many things."<a id="FNanchor_544_544"></a><a href="#Footnote_544_544" class="fnanchor">[544]</a> Many things certainly do I muse upon in this earthly tabernacle, because the one thing which is true among the many, or beyond the many, I cannot find. If, then, among these many thoughts, I say that there @@ -21226,13 +21233,13 @@ had not begun to exist until the date of our own world, when the angels were created; if at least the angels are intended by that light which was first made, or, rather, by that heaven of which it is said, "In the beginning God created the heavens -and the earth."<a name="FNanchor_545_545" id="FNanchor_545_545"></a><a href="#Footnote_545_545" class="fnanchor">[545]</a> The angels at least did not exist before +and the earth."<a id="FNanchor_545_545"></a><a href="#Footnote_545_545" class="fnanchor">[545]</a> The angels at least did not exist before they were created; for if we say that they have always existed, we shall seem to make them co-eternal with the Creator. Again, if I say that the angels were not created in time, but existed before all times, as those over whom God, who has ever been Sovereign, exercised His sovereignty, then -I shall be asked whether, if they were created before all time,<span class="pagenum"><a name="Page_502" id="Page_502">[Pg 502]</a></span> +I shall be asked whether, if they were created before all time,<span class="pagenum"><a id="Page_502">[Pg 502]</a></span> they, being creatures, could possibly always exist. It may perhaps be replied, Why not <i>always</i>, since that which is in all time may very properly be said to be "always?" Now, @@ -21245,7 +21252,7 @@ measures of time's periods which are commonly and properly called times, did manifestly begin with the motion of the heavenly bodies, and so God said, when He appointed them, "Let them be for signs, and for seasons, and for days, and for -years,"<a name="FNanchor_546_546" id="FNanchor_546_546"></a><a href="#Footnote_546_546" class="fnanchor">[546]</a>—if, I say, time was before these heavenly bodies by some +years,"<a id="FNanchor_546_546"></a><a href="#Footnote_546_546" class="fnanchor">[546]</a>—if, I say, time was before these heavenly bodies by some changing movement, whose parts succeeded one another and could not exist simultaneously, and if there was some such movement among the angels which necessitated the existence @@ -21271,7 +21278,7 @@ there was a time when Rome was not; there was a time when Jerusalem was not; there was a time when Abraham was not; there was a time when man was not, and so on: in fine, if the world was not made at the commencement -of time, but after some time had elapsed, we can say there<span class="pagenum"><a name="Page_503" id="Page_503">[Pg 503]</a></span> +of time, but after some time had elapsed, we can say there<span class="pagenum"><a id="Page_503">[Pg 503]</a></span> was a time when the world was not. But to say there was a time when time was not, is as absurd as to say there was a man when there was no man; or, this world was @@ -21310,7 +21317,7 @@ before them, though at no time without them, because He preceded them, not by the lapse of time, but by His abiding eternity. But if I make this reply to those who demand how He was always Creator, always Lord, if there were not -always a subject creation; or how this was created, and not<span class="pagenum"><a name="Page_504" id="Page_504">[Pg 504]</a></span> +always a subject creation; or how this was created, and not<span class="pagenum"><a id="Page_504">[Pg 504]</a></span> rather co-eternal with its Creator, if it always was, I fear I may be accused of recklessly affirming what I know not, instead of teaching what I know. I return, therefore, to that @@ -21326,7 +21333,7 @@ wholesome injunction of the apostle, when he says, "For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt -to every man the measure of faith."<a name="FNanchor_547_547" id="FNanchor_547_547"></a><a href="#Footnote_547_547" class="fnanchor">[547]</a> For if an infant receive +to every man the measure of faith."<a id="FNanchor_547_547"></a><a href="#Footnote_547_547" class="fnanchor">[547]</a> For if an infant receive nourishment suited to its strength, it becomes capable, as it grows, of taking more; but if its strength and capacity be overtaxed, it dwines away in place of growing.</p> @@ -21342,14 +21349,14 @@ speaks of time as eternal, and this with reference, not to the future, but, which is more surprising, to the past. For he says, "In hope of eternal life, which God that cannot lie promised before the eternal times, but hath in due times manifested -His word."<a name="FNanchor_548_548" id="FNanchor_548_548"></a><a href="#Footnote_548_548" class="fnanchor">[548]</a> You see he says that in the past there +His word."<a id="FNanchor_548_548"></a><a href="#Footnote_548_548" class="fnanchor">[548]</a> You see he says that in the past there have been eternal times, which, however, were not co-eternal with God. And since God before these eternal times not only existed, but also "promised" life eternal, which He manifested in its own times (that is to say, in due times), what else is this than His word? For this is life eternal. But then, how did He promise; for the promise was made to -men, and yet they had no existence before eternal times?<span class="pagenum"><a name="Page_505" id="Page_505">[Pg 505]</a></span> +men, and yet they had no existence before eternal times?<span class="pagenum"><a id="Page_505">[Pg 505]</a></span> Does this not mean that, in His own eternity, and in His co-eternal word, that which was to be in its own time was already predestined and fixed?</p> @@ -21393,7 +21400,7 @@ man not with knowledge (for they suppose no knowledge can comprehend the infinite succession of creatures), but at the dictate of the hour, as it struck Him at the moment, with a sudden and accidental change of mind. On the other hand, -say they, if those cycles be admitted, and if we suppose that<span class="pagenum"><a name="Page_506" id="Page_506">[Pg 506]</a></span> +say they, if those cycles be admitted, and if we suppose that<span class="pagenum"><a id="Page_506">[Pg 506]</a></span> the same temporal things are repeated, while the world either remains identical through all these rotations, or else dies away and is renewed, then there is ascribed to God neither the @@ -21413,7 +21420,7 @@ and narrow intellect the divine mind, which is absolutely unchangeable, infinitely capacious, and, without succession of thought, counting all things without number. So that saying of the apostle comes true of them, for, "comparing themselves -with themselves, they do not understand."<a name="FNanchor_549_549" id="FNanchor_549_549"></a><a href="#Footnote_549_549" class="fnanchor">[549]</a> For because they +with themselves, they do not understand."<a id="FNanchor_549_549"></a><a href="#Footnote_549_549" class="fnanchor">[549]</a> For because they do, in virtue of a new purpose, whatever new thing has occurred to them to be done (their minds being changeable), they conclude it is so with God; and thus compare, not God,—for they @@ -21430,7 +21437,7 @@ inactivity; as in His work is no labour, effort, industry. He can act while He reposes, and repose while He acts. He can begin a new work with (not a new, but) an eternal design; and what He has not made before, He does not now begin -to make because He repents of His former repose. But<span class="pagenum"><a name="Page_507" id="Page_507">[Pg 507]</a></span> +to make because He repents of His former repose. But<span class="pagenum"><a id="Page_507">[Pg 507]</a></span> when one speaks of His former repose and subsequent operation (and I know not how men can understand these things), this "former" and "subsequent" are applied only to the things @@ -21448,7 +21455,7 @@ He creates, since from eternity He dwelt without creatures in no less perfect a blessedness.</p> -<p class="center">18. <i>Against those who assert that things that are infinite</i><a name="FNanchor_550_550" id="FNanchor_550_550"></a><a href="#Footnote_550_550" class="fnanchor">[550]</a> <i>cannot be +<p class="center">18. <i>Against those who assert that things that are infinite</i><a id="FNanchor_550_550"></a><a href="#Footnote_550_550" class="fnanchor">[550]</a> <i>cannot be comprehended by the knowledge of God.</i></p> <p>As for their other assertion, that God's knowledge cannot @@ -21469,15 +21476,15 @@ infinity; and does His knowledge extend only to a certain height in numbers, while of the rest He is ignorant? Who is so left to himself as to say so? Yet they can hardly pretend to put numbers out of the question, or maintain that they -have nothing to do with the knowledge of God; for Plato,<a name="FNanchor_551_551" id="FNanchor_551_551"></a><a href="#Footnote_551_551" class="fnanchor">[551]</a> -their great authority, represents God as framing the world on<span class="pagenum"><a name="Page_508" id="Page_508">[Pg 508]</a></span> +have nothing to do with the knowledge of God; for Plato,<a id="FNanchor_551_551"></a><a href="#Footnote_551_551" class="fnanchor">[551]</a> +their great authority, represents God as framing the world on<span class="pagenum"><a id="Page_508">[Pg 508]</a></span> numerical principles; and in our books also it is said to God, "Thou hast ordered all things in number, and measure, and -weight."<a name="FNanchor_552_552" id="FNanchor_552_552"></a><a href="#Footnote_552_552" class="fnanchor">[552]</a> The prophet also says, "Who bringeth out their host -by number."<a name="FNanchor_553_553" id="FNanchor_553_553"></a><a href="#Footnote_553_553" class="fnanchor">[553]</a> And the Saviour says in the Gospel, "The very -hairs of your head are all numbered."<a name="FNanchor_554_554" id="FNanchor_554_554"></a><a href="#Footnote_554_554" class="fnanchor">[554]</a> Far be it, then, from +weight."<a id="FNanchor_552_552"></a><a href="#Footnote_552_552" class="fnanchor">[552]</a> The prophet also says, "Who bringeth out their host +by number."<a id="FNanchor_553_553"></a><a href="#Footnote_553_553" class="fnanchor">[553]</a> And the Saviour says in the Gospel, "The very +hairs of your head are all numbered."<a id="FNanchor_554_554"></a><a href="#Footnote_554_554" class="fnanchor">[554]</a> Far be it, then, from us to doubt that all number is known to Him "whose understanding," -according to the Psalmist, "is infinite."<a name="FNanchor_555_555" id="FNanchor_555_555"></a><a href="#Footnote_555_555" class="fnanchor">[555]</a> The infinity +according to the Psalmist, "is infinite."<a id="FNanchor_555_555"></a><a href="#Footnote_555_555" class="fnanchor">[555]</a> The infinity of number, though there be no numbering of infinite numbers, is yet not incomprehensible by Him whose understanding is infinite. And thus, if everything which is comprehended @@ -21499,7 +21506,7 @@ without order and foresight, nor conceive them suddenly, but by His eternal foreknowledge.</p> -<p class="center">19. <i>Of worlds without end, or ages of ages.</i><a name="FNanchor_556_556" id="FNanchor_556_556"></a><a href="#Footnote_556_556" class="fnanchor">[556]</a></p> +<p class="center">19. <i>Of worlds without end, or ages of ages.</i><a id="FNanchor_556_556"></a><a href="#Footnote_556_556" class="fnanchor">[556]</a></p> <p>I do not presume to determine whether God does so, and whether these times which are called "ages of ages" are joined @@ -21509,13 +21516,13 @@ only those who are freed from their misery, and abide without end in a blessed immortality; or whether these are called "ages of ages," that we may understand that the ages remain unchangeable in God's unwavering wisdom, and are the efficient -causes, as it were, of those ages which are being spent in time.<span class="pagenum"><a name="Page_509" id="Page_509">[Pg 509]</a></span> +causes, as it were, of those ages which are being spent in time.<span class="pagenum"><a id="Page_509">[Pg 509]</a></span> Possibly "ages" is used for "age," so that nothing else is meant by "ages of ages" than by "age of age," as nothing else is meant by "heavens of heavens" than by "heaven of heaven." For God called the firmament, above which are the waters, "Heaven," and yet the psalm says, "Let the waters that -are above the <i>heavens</i> praise the name of the Lord."<a name="FNanchor_557_557" id="FNanchor_557_557"></a><a href="#Footnote_557_557" class="fnanchor">[557]</a> Which +are above the <i>heavens</i> praise the name of the Lord."<a id="FNanchor_557_557"></a><a href="#Footnote_557_557" class="fnanchor">[557]</a> Which of these two meanings we are to attach to "ages of ages," or whether there is not some other and better meaning still, is a very profound question; and the subject we are at present @@ -21552,7 +21559,7 @@ love of this present death makes us fear that death which delivers us from it), that after evils so disastrous, and miseries of all kinds have at length been expiated and finished by the help of true religion and wisdom, and when we have thus attained -to the vision of God, and have entered into bliss by the contemplation<span class="pagenum"><a name="Page_510" id="Page_510">[Pg 510]</a></span> +to the vision of God, and have entered into bliss by the contemplation<span class="pagenum"><a id="Page_510">[Pg 510]</a></span> of spiritual light and participation in His unchangeable immortality, which we burn to attain,—that we must at some time lose all this, and that they who do lose it are cast @@ -21592,9 +21599,9 @@ and lukewarm in his love for a person whom he thinks he shall be forced to abandon, and whose truth and wisdom he shall come to hate; and this, too, after he has quite attained to the utmost and most blissful knowledge of Him that he is -capable of? Can any one be faithful in his love, even to a<span class="pagenum"><a name="Page_511" id="Page_511">[Pg 511]</a></span> +capable of? Can any one be faithful in his love, even to a<span class="pagenum"><a id="Page_511">[Pg 511]</a></span> human friend, if he knows that he is destined to become his -enemy?<a name="FNanchor_558_558" id="FNanchor_558_558"></a><a href="#Footnote_558_558" class="fnanchor">[558]</a> God forbid that there be any truth in an opinion +enemy?<a id="FNanchor_558_558"></a><a href="#Footnote_558_558" class="fnanchor">[558]</a> God forbid that there be any truth in an opinion which threatens us with a real misery that is never to end, but is often and endlessly to be interrupted by intervals of fallacious happiness. For what happiness can be more fallacious and @@ -21624,10 +21631,10 @@ Platonist though he was, abjured the opinion of his school, that in these cycles souls are ceaselessly passing away and returning, either being struck with the extravagance of the idea, or sobered by his knowledge of Christianity. As I -mentioned in the tenth book,<a name="FNanchor_559_559" id="FNanchor_559_559"></a><a href="#Footnote_559_559" class="fnanchor">[559]</a> he preferred saying that the +mentioned in the tenth book,<a id="FNanchor_559_559"></a><a href="#Footnote_559_559" class="fnanchor">[559]</a> he preferred saying that the soul, as it had been sent into the world that it might know evil, and be purged and delivered from it, was never again -exposed to such an experience after it had once returned to<span class="pagenum"><a name="Page_512" id="Page_512">[Pg 512]</a></span> +exposed to such an experience after it had once returned to<span class="pagenum"><a id="Page_512">[Pg 512]</a></span> the Father. And if he abjured the tenets of his school, how much more ought we Christians to abominate and avoid an opinion so unfounded and hostile to our faith? But having @@ -21666,7 +21673,7 @@ all the rashness of human vanity, presume to deny that God can create new things—new to the world, but not to Him—which He never before created, but yet foresaw from all eternity? If they say that it is indeed true that ransomed -souls return no more to misery, but that even so no new thing<span class="pagenum"><a name="Page_513" id="Page_513">[Pg 513]</a></span> +souls return no more to misery, but that even so no new thing<span class="pagenum"><a id="Page_513">[Pg 513]</a></span> happens, since there always have been, now are, and ever shall be a succession of ransomed souls, they must at least grant that in this case there are new souls to whom the misery and @@ -21709,7 +21716,7 @@ beginning, therefore, might be, the first man was created.</p> <p class="center">21. <i>That there was created at first but one individual, and that the human race was created in him.</i></p> -<p>Now that we have solved, as well as we could, this very<span class="pagenum"><a name="Page_514" id="Page_514">[Pg 514]</a></span> +<p>Now that we have solved, as well as we could, this very<span class="pagenum"><a id="Page_514">[Pg 514]</a></span> difficult question about the eternal God creating new things, without any novelty of will, it is easy to see how much better it is that God was pleased to produce the human race from the @@ -21725,7 +21732,7 @@ hand, whose nature was to be a mean between the angelic and bestial, He created in such sort, that if he remained in subjection to His Creator as his rightful Lord, and piously kept His commandments, he should pass into the company of the angels, -and obtain, without the intervention of death,<a name="FNanchor_560_560" id="FNanchor_560_560"></a><a href="#Footnote_560_560" class="fnanchor">[560]</a> a blessed and +and obtain, without the intervention of death,<a id="FNanchor_560_560"></a><a href="#Footnote_560_560" class="fnanchor">[560]</a> a blessed and endless immortality; but if he offended the Lord his God by a proud and disobedient use of his free will, he should become subject to death, and live as the beasts do,—the slave @@ -21752,11 +21759,11 @@ being himself made subject now to death, he would propagate men doomed to die, and that these mortals would run to such enormities in sin, that even the beasts devoid of rational will, and who were created in numbers from the waters and the -earth, would live more securely and peaceably with their own<span class="pagenum"><a name="Page_515" id="Page_515">[Pg 515]</a></span> +earth, would live more securely and peaceably with their own<span class="pagenum"><a id="Page_515">[Pg 515]</a></span> kind than men, who had been propagated from one individual for the very purpose of commending concord. For not even lions or dragons have ever waged with their kind such wars -as men have waged with one another.<a name="FNanchor_561_561" id="FNanchor_561_561"></a><a href="#Footnote_561_561" class="fnanchor">[561]</a> But God foresaw also +as men have waged with one another.<a id="FNanchor_561_561"></a><a href="#Footnote_561_561" class="fnanchor">[561]</a> But God foresaw also that by His grace a people would be called to adoption, and that they, being justified by the remission of their sins, would be united by the Holy Ghost to the holy angels in eternal @@ -21777,7 +21784,7 @@ be such as I have said,—whether He had already made it, and now by breathing imparted it to man, or rather made it by breathing, so that that breath which God made by breathing (for what else is "to breathe" than to make breath?) is -the soul,<a name="FNanchor_562_562" id="FNanchor_562_562"></a><a href="#Footnote_562_562" class="fnanchor">[562]</a>—He made also a wife for him, to aid him in the +the soul,<a id="FNanchor_562_562"></a><a href="#Footnote_562_562" class="fnanchor">[562]</a>—He made also a wife for him, to aid him in the work of generating his kind, and her He formed of a bone taken out of the man's side, working in a divine manner. For we are not to conceive of this work in a carnal fashion, @@ -21785,7 +21792,7 @@ as if God wrought as we commonly see artisans, who use their hands, and material furnished to them, that by their artistic skill they may fashion some material object. God's hand is God's power; and He, working invisibly, effects visible results. -But this seems fabulous rather than true to men, who measure<span class="pagenum"><a name="Page_516" id="Page_516">[Pg 516]</a></span> +But this seems fabulous rather than true to men, who measure<span class="pagenum"><a id="Page_516">[Pg 516]</a></span> by customary and everyday works the power and wisdom of God, whereby He understands and produces without seeds even seeds themselves; and because they cannot understand @@ -21830,7 +21837,7 @@ to every bodily substance,—such as the form which is constructed by potters and smiths, and that class of artists who paint and fashion forms like the body of animals,—but another and internal form which is not itself constructed, but, -as the efficient cause, produces not only the natural bodily<span class="pagenum"><a name="Page_517" id="Page_517">[Pg 517]</a></span> +as the efficient cause, produces not only the natural bodily<span class="pagenum"><a id="Page_517">[Pg 517]</a></span> forms, but even the life itself of the living creatures, and which proceeds from the secret and hidden choice of an intelligent and living nature,—let that first-mentioned form be @@ -21844,9 +21851,9 @@ gave their roundness to the eye and to the apple; and the other natural objects which we anywhere see, received also their form, not from without, but from the secret and profound might of the Creator, who said, "Do not I fill heaven -and earth?"<a name="FNanchor_563_563" id="FNanchor_563_563"></a><a href="#Footnote_563_563" class="fnanchor">[563]</a> and whose wisdom it is that "reacheth from +and earth?"<a id="FNanchor_563_563"></a><a href="#Footnote_563_563" class="fnanchor">[563]</a> and whose wisdom it is that "reacheth from one end to another mightily; and sweetly doth she order all -things."<a name="FNanchor_564_564" id="FNanchor_564_564"></a><a href="#Footnote_564_564" class="fnanchor">[564]</a> Wherefore I know not what kind of aid the angels, +things."<a id="FNanchor_564_564"></a><a href="#Footnote_564_564" class="fnanchor">[564]</a> Wherefore I know not what kind of aid the angels, themselves created first, afforded to the Creator in making other things. I cannot ascribe to them what perhaps they cannot do, neither ought I to deny them such faculty as @@ -21855,19 +21862,19 @@ originating work which gave being to all natures to God, to whom they themselves thankfully ascribe their existence. We do not call gardeners the creators of their fruits, for we read, "Neither is he that planteth anything, neither he that -watereth, but God that giveth the increase."<a name="FNanchor_565_565" id="FNanchor_565_565"></a><a href="#Footnote_565_565" class="fnanchor">[565]</a> Nay, not even +watereth, but God that giveth the increase."<a id="FNanchor_565_565"></a><a href="#Footnote_565_565" class="fnanchor">[565]</a> Nay, not even the earth itself do we call a creator, though she seems to be the prolific mother of all things which she aids in germinating and bursting forth from the seed, and which she keeps rooted in her own breast; for we likewise read, "God giveth it a body, as it hath pleased Him, and to every seed his own -body."<a name="FNanchor_566_566" id="FNanchor_566_566"></a><a href="#Footnote_566_566" class="fnanchor">[566]</a> We ought not even to call a woman the creatress +body."<a id="FNanchor_566_566"></a><a href="#Footnote_566_566" class="fnanchor">[566]</a> We ought not even to call a woman the creatress of her own offspring; for He rather is its creator who said to His servant, "Before I formed thee in the womb, I knew -thee."<a name="FNanchor_567_567" id="FNanchor_567_567"></a><a href="#Footnote_567_567" class="fnanchor">[567]</a> And although the various mental emotions of a +thee."<a id="FNanchor_567_567"></a><a href="#Footnote_567_567" class="fnanchor">[567]</a> And although the various mental emotions of a pregnant woman do produce in the fruit of her womb similar qualities,—as Jacob with his peeled wands caused piebald -sheep to be produced,—yet the mother as little creates her<span class="pagenum"><a name="Page_518" id="Page_518">[Pg 518]</a></span> +sheep to be produced,—yet the mother as little creates her<span class="pagenum"><a id="Page_518">[Pg 518]</a></span> offspring, as she created herself. Whatever bodily or seminal causes, then, may be used for the production of things, either by the co-operation of angels, men, or the lower animals, or @@ -21880,7 +21887,7 @@ occult power which pervades all things, and is present in all without being contaminated, which gives being to all that is, and modifies and limits its existence; so that without Him it would not be thus or thus, nor would have any being at -all.<a name="FNanchor_568_568" id="FNanchor_568_568"></a><a href="#Footnote_568_568" class="fnanchor">[568]</a> If, then, in regard to that outward form which the +all.<a id="FNanchor_568_568"></a><a href="#Footnote_568_568" class="fnanchor">[568]</a> If, then, in regard to that outward form which the workman's hand imposes on his work, we do not say that Rome and Alexandria were built by masons and architects, but by the kings by whose will, plan, and resources they were @@ -21894,7 +21901,7 @@ His creative power, they would straightway relapse into the nothingness in which they were before they were created? "Before," I mean, in respect of eternity, not of time. For what other creator could there be of time, than He who -created those things whose movements make time?<a name="FNanchor_569_569" id="FNanchor_569_569"></a><a href="#Footnote_569_569" class="fnanchor">[569]</a></p> +created those things whose movements make time?<a id="FNanchor_569_569"></a><a href="#Footnote_569_569" class="fnanchor">[569]</a></p> <p class="center">26. <i>Of that opinion of the Platonists, that the angels were themselves indeed @@ -21908,7 +21915,7 @@ the mortal part; that is to say, he meant them to be considered the creators of our bodies, but not of our souls. But since Porphyry maintains that if the soul is to be purified, all entanglement with a body must be escaped from; and -at the same time agrees with Plato and the Platonists in<span class="pagenum"><a name="Page_519" id="Page_519">[Pg 519]</a></span> +at the same time agrees with Plato and the Platonists in<span class="pagenum"><a id="Page_519">[Pg 519]</a></span> thinking that those who have not spent a temperate and honourable life return to mortal bodies as their punishment (to bodies of brutes in Plato's opinion, to human bodies in @@ -21928,7 +21935,7 @@ heaven or earth, than He who made the heaven and the earth. For if we live in a body only to expiate our sins, how says Plato in another place, that the world could not have been the most beautiful and good, had it not been filled with all -kinds of creatures, mortal and immortal?<a name="FNanchor_570_570" id="FNanchor_570_570"></a><a href="#Footnote_570_570" class="fnanchor">[570]</a> But if our creation +kinds of creatures, mortal and immortal?<a id="FNanchor_570_570"></a><a href="#Footnote_570_570" class="fnanchor">[570]</a> But if our creation even as mortals be a divine benefit, how is it a punishment to be restored to a body, that is, to a divine benefit? And if God, as Plato continually maintains, embraced in His eternal @@ -21948,7 +21955,7 @@ rewarded, and that which was to be condemned and punished.</i></p></blockquote> <p>With good cause, therefore, does the true religion recognise and proclaim that the same God who created the universal cosmos, created also all the animals, souls as well as bodies. -Among the terrestrial animals man was made by Him in His<span class="pagenum"><a name="Page_520" id="Page_520">[Pg 520]</a></span> +Among the terrestrial animals man was made by Him in His<span class="pagenum"><a id="Page_520">[Pg 520]</a></span> own image, and, for the reason I have given, was made one individual, though he was not left solitary. For there is nothing so social by nature, so unsocial by its corruption, as @@ -21968,7 +21975,7 @@ not happen out of the ordinary course of nature. But, is it possible that anything should happen in vain, however hidden be its cause, in so grand a government of divine providence? One of the sacred Psalmists says, "Come, behold the works -of the Lord, what prodigies He hath wrought in the earth."<a name="FNanchor_571_571" id="FNanchor_571_571"></a><a href="#Footnote_571_571" class="fnanchor">[571]</a> +of the Lord, what prodigies He hath wrought in the earth."<a id="FNanchor_571_571"></a><a href="#Footnote_571_571" class="fnanchor">[571]</a> Why God made woman out of man's side, and what this first prodigy prefigured, I shall, with God's help, tell in another place. But at present, since this book must be concluded, let @@ -21980,17 +21987,17 @@ were to be derived—some of them to be associated with the good angels in their reward, others with the wicked in punishment; all being ordered by the secret yet just judgment of God. For since it is written, "All the paths of the Lord are -mercy and truth,"<a name="FNanchor_572_572" id="FNanchor_572_572"></a><a href="#Footnote_572_572" class="fnanchor">[572]</a> neither can His grace be unjust, nor His +mercy and truth,"<a id="FNanchor_572_572"></a><a href="#Footnote_572_572" class="fnanchor">[572]</a> neither can His grace be unjust, nor His justice cruel.</p> -<hr class="chap" /> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_521" id="Page_521">[Pg 521]</a></span></p> +<p><span class="pagenum"><a id="Page_521">[Pg 521]</a></span></p> -<h2><a name="BOOK_THIRTEENTH" id="BOOK_THIRTEENTH">BOOK THIRTEENTH.</a></h2> +<h2><a id="BOOK_THIRTEENTH">BOOK THIRTEENTH.</a></h2> -<h4>ARGUMENT.</h4> +<h3>ARGUMENT.</h3> <p class="center">IN THIS BOOK IT IS TAUGHT THAT DEATH IS PENAL, AND HAD ITS ORIGIN IN ADAM'S SIN.</p> @@ -22028,10 +22035,10 @@ soul forsakes it. Therefore the death of both—that is, of the whole man—occurs when the soul, forsaken by God, forsakes the body. For, in this case, neither is God the life of the soul, nor the soul the life of the body. And this death of -the whole man is followed by that which, on the authority<span class="pagenum"><a name="Page_522" id="Page_522">[Pg 522]</a></span> +the whole man is followed by that which, on the authority<span class="pagenum"><a id="Page_522">[Pg 522]</a></span> of the divine oracles, we call the second death. This the Saviour referred to when He said, "Fear Him which is able -to destroy both soul and body in hell."<a name="FNanchor_573_573" id="FNanchor_573_573"></a><a href="#Footnote_573_573" class="fnanchor">[573]</a> And since this +to destroy both soul and body in hell."<a id="FNanchor_573_573"></a><a href="#Footnote_573_573" class="fnanchor">[573]</a> And since this does not happen before the soul is so joined to its body that they cannot be separated at all, it may be matter of wonder how the body can be said to be killed by that death in which @@ -22069,8 +22076,8 @@ so it can be good for none.</p> men, is the punishment of sin, even to the good.</i></p> <p>But a question not to be shirked arises: Whether in very -truth death, which separates soul and body, is good to the<span class="pagenum"><a name="Page_523" id="Page_523">[Pg 523]</a></span> -good?<a name="FNanchor_574_574" id="FNanchor_574_574"></a><a href="#Footnote_574_574" class="fnanchor">[574]</a> For if it be, how has it come to pass that such a +truth death, which separates soul and body, is good to the<span class="pagenum"><a id="Page_523">[Pg 523]</a></span> +good?<a id="FNanchor_574_574"></a><a href="#Footnote_574_574" class="fnanchor">[574]</a> For if it be, how has it come to pass that such a thing should be the punishment of sin? For the first men would not have suffered death had they not sinned. How, then, can that be good to the good, which could not have @@ -22105,7 +22112,7 @@ infants should begin the world as the young of beasts begin it, since their parents had fallen to the level of the beasts in the fashion of their life and of their death; as it is written, "Man when he was in honour understood not; he became -like the beasts that have no understanding."<a name="FNanchor_575_575" id="FNanchor_575_575"></a><a href="#Footnote_575_575" class="fnanchor">[575]</a> Nay more,<span class="pagenum"><a name="Page_524" id="Page_524">[Pg 524]</a></span> +like the beasts that have no understanding."<a id="FNanchor_575_575"></a><a href="#Footnote_575_575" class="fnanchor">[575]</a> Nay more,<span class="pagenum"><a id="Page_524">[Pg 524]</a></span> infants, we see, are even feebler in the use and movement of their limbs, and more infirm to choose and refuse, than the most tender offspring of other animals; as if the force that @@ -22113,7 +22120,7 @@ dwells in human nature were destined to surpass all other living things so much the more eminently, as its energy has been longer restrained, and the time of its exercise delayed, just as an arrow flies the higher the further back it has been -drawn. To this infantine imbecility<a name="FNanchor_576_576" id="FNanchor_576_576"></a><a href="#Footnote_576_576" class="fnanchor">[576]</a> the first man did not +drawn. To this infantine imbecility<a id="FNanchor_576_576"></a><a href="#Footnote_576_576" class="fnanchor">[576]</a> the first man did not fall by his lawless presumption and just sentence; but human nature was in his person vitiated and altered to such an extent, that he suffered in his members the warring of disobedient @@ -22134,7 +22141,7 @@ grace of regeneration are absolved from sin.</i></p> death be the very punishment of sin, they whose guilt is cancelled by grace do yet suffer death, this difficulty has already been handled and solved in our other work which we have -written on the baptism of infants.<a name="FNanchor_577_577" id="FNanchor_577_577"></a><a href="#Footnote_577_577" class="fnanchor">[577]</a> There it was said that the +written on the baptism of infants.<a id="FNanchor_577_577"></a><a href="#Footnote_577_577" class="fnanchor">[577]</a> There it was said that the parting of soul and body was left, though its connection with sin was removed, for this reason, that if the immortality of the body followed immediately upon the sacrament of regeneration, @@ -22144,7 +22151,7 @@ in substance. And by the vigour and conflict of faith, at least in times past, was the fear of death overcome. Specially was this conspicuous in the holy martyrs, who could have had no victory, no glory, to whom there could not even have been any -conflict, if, after the laver of regeneration, saints could not suffer<span class="pagenum"><a name="Page_525" id="Page_525">[Pg 525]</a></span> +conflict, if, after the laver of regeneration, saints could not suffer<span class="pagenum"><a id="Page_525">[Pg 525]</a></span> bodily death. Who would not, then, in company with the infants presented for baptism, run to the grace of Christ, that so he might not be dismissed from the body? And thus faith @@ -22183,9 +22190,9 @@ a good use of death, which is an ill.</i></p> <p>The apostle, wishing to show how hurtful a thing sin is, when grace does not aid us, has not hesitated to say that the strength of sin is that very law by which sin is prohibited. -"The sting of death is sin, and the strength of sin is the law."<a name="FNanchor_578_578" id="FNanchor_578_578"></a><a href="#Footnote_578_578" class="fnanchor">[578]</a> +"The sting of death is sin, and the strength of sin is the law."<a id="FNanchor_578_578"></a><a href="#Footnote_578_578" class="fnanchor">[578]</a> Most certainly true; for prohibition increases the desire of -illicit action, if righteousness is not so loved that the desire of<span class="pagenum"><a name="Page_526" id="Page_526">[Pg 526]</a></span> +illicit action, if righteousness is not so loved that the desire of<span class="pagenum"><a id="Page_526">[Pg 526]</a></span> sin is conquered by that love. But unless divine grace aid us, we cannot love nor delight in true righteousness. But lest the law should be thought to be an evil, since it is called the @@ -22194,7 +22201,7 @@ another place, says, "The law indeed is holy, and the commandment holy, and just, and good. Was then that which is holy made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin -by the commandment might become exceeding sinful."<a name="FNanchor_579_579" id="FNanchor_579_579"></a><a href="#Footnote_579_579" class="fnanchor">[579]</a> <i>Exceeding</i>, +by the commandment might become exceeding sinful."<a id="FNanchor_579_579"></a><a href="#Footnote_579_579" class="fnanchor">[579]</a> <i>Exceeding</i>, he says, because the transgression is more heinous when through the increasing lust of sin the law itself also is despised. Why have we thought it worth while to mention this? For @@ -22226,7 +22233,7 @@ comes a total loss of sensation, which arose from the very interpenetration of spirit and flesh. And all this anguish is sometimes forestalled by one stroke of the body or sudden flitting of the soul, the swiftness of which prevents it from -being felt. But whatever that may be in the dying which<span class="pagenum"><a name="Page_527" id="Page_527">[Pg 527]</a></span> +being felt. But whatever that may be in the dying which<span class="pagenum"><a id="Page_527">[Pg 527]</a></span> with violently painful sensation robs of all sensation, yet, when it is piously and faithfully borne, it increases the merit of patience, but does not make the name of punishment inapplicable. @@ -22237,19 +22244,19 @@ of those who are born again; and though death be the award of sin, it sometimes secures that nothing be awarded to sin.</p> -<p class="center">7. <i>Of the death which the unbaptized</i><a name="FNanchor_580_580" id="FNanchor_580_580"></a><a href="#Footnote_580_580" class="fnanchor">[580]</a> <i>suffer for the confession of Christ.</i></p> +<p class="center">7. <i>Of the death which the unbaptized</i><a id="FNanchor_580_580"></a><a href="#Footnote_580_580" class="fnanchor">[580]</a> <i>suffer for the confession of Christ.</i></p> <p>For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism. For He who said, "Except a man be born of water and of the Spirit, -he cannot enter into the kingdom of God,"<a name="FNanchor_581_581" id="FNanchor_581_581"></a><a href="#Footnote_581_581" class="fnanchor">[581]</a> made also an exception +he cannot enter into the kingdom of God,"<a id="FNanchor_581_581"></a><a href="#Footnote_581_581" class="fnanchor">[581]</a> made also an exception in their favour, in that other sentence where He no less absolutely said, "Whosoever shall confess me before men, -him will I confess also before my Father which is in heaven;"<a name="FNanchor_582_582" id="FNanchor_582_582"></a><a href="#Footnote_582_582" class="fnanchor">[582]</a> +him will I confess also before my Father which is in heaven;"<a id="FNanchor_582_582"></a><a href="#Footnote_582_582" class="fnanchor">[582]</a> and in another place, "Whosoever will lose his life for my -sake, shall find it."<a name="FNanchor_583_583" id="FNanchor_583_583"></a><a href="#Footnote_583_583" class="fnanchor">[583]</a> And this explains the verse, "Precious -in the sight of the Lord is the death of His saints."<a name="FNanchor_584_584" id="FNanchor_584_584"></a><a href="#Footnote_584_584" class="fnanchor">[584]</a> For +sake, shall find it."<a id="FNanchor_583_583"></a><a href="#Footnote_583_583" class="fnanchor">[583]</a> And this explains the verse, "Precious +in the sight of the Lord is the death of His saints."<a id="FNanchor_584_584"></a><a href="#Footnote_584_584" class="fnanchor">[584]</a> For what is more precious than a death by which a man's sins are all forgiven, and his merits increased an hundredfold? For those who have been baptized when they could no longer @@ -22265,7 +22272,7 @@ slain Christ. But how abundant in these men must have been the grace of the Spirit, who breathes where He listeth, seeing that they so dearly loved Christ as to be unable to deny Him even in so sore an emergency, and with so sure a hope -of pardon! Precious, therefore, is the death of the saints, to<span class="pagenum"><a name="Page_528" id="Page_528">[Pg 528]</a></span> +of pardon! Precious, therefore, is the death of the saints, to<span class="pagenum"><a id="Page_528">[Pg 528]</a></span> whom the grace of Christ has been applied with such gracious effects, that they do not hesitate to meet death themselves, if so be they might meet Him. And precious is it, also, because @@ -22310,7 +22317,7 @@ occurs in the experience of the dying or in that of the dead.</i></p> <p>The point of time in which the souls of the good and evil are separated from the body, are we to say it is after death, or in death rather? If it is after death, then it is not death -which is good or evil, since death is done with and past, but<span class="pagenum"><a name="Page_529" id="Page_529">[Pg 529]</a></span> +which is good or evil, since death is done with and past, but<span class="pagenum"><a id="Page_529">[Pg 529]</a></span> it is the life which the soul has now entered on. Death was an evil when it was present, that is to say, when it was being suffered by the dying; for to them it brought with it a severe @@ -22347,7 +22354,7 @@ who is living.</p> <p class="center">10. <i>Of the life of mortals, which is rather to be called death than life.</i></p> <p>For no sooner do we begin to live in this dying body, than -we begin to move ceaselessly towards death.<a name="FNanchor_585_585" id="FNanchor_585_585"></a><a href="#Footnote_585_585" class="fnanchor">[585]</a> For in the<span class="pagenum"><a name="Page_530" id="Page_530">[Pg 530]</a></span> +we begin to move ceaselessly towards death.<a id="FNanchor_585_585"></a><a href="#Footnote_585_585" class="fnanchor">[585]</a> For in the<span class="pagenum"><a id="Page_530">[Pg 530]</a></span> whole course of this life (if life we must call it) its mutability tends towards death. Certainly there is no one who is not nearer it this year than last year, and to-morrow than to-day, @@ -22387,7 +22394,7 @@ when the whole of life has been consumed, the expression not been death. And if, when it has all been consumed, a man is not in death but after death, when is he in death, unless when life is being consumed away?</p> -<p><span class="pagenum"><a name="Page_531" id="Page_531">[Pg 531]</a></span></p> +<p><span class="pagenum"><a id="Page_531">[Pg 531]</a></span></p> <p class="center">11. <i>Whether one can both be living and dead at the same time.</i></p> @@ -22428,14 +22435,14 @@ no death before or after, what do we mean when we say "after death," or "before death?" This is a foolish way of speaking if there is no death. And would that we had lived so well in Paradise that in very truth there were now -no death! But not only does it now exist, but so grievous<span class="pagenum"><a name="Page_532" id="Page_532">[Pg 532]</a></span> +no death! But not only does it now exist, but so grievous<span class="pagenum"><a id="Page_532">[Pg 532]</a></span> a thing is it, that no skill is sufficient either to explain or to escape it.</p> <p>Let us, then, speak in the customary way,—no man ought to speak otherwise,—and let us call the time before death come, "before death;" as it is written, "Praise no man before -his death."<a name="FNanchor_586_586" id="FNanchor_586_586"></a><a href="#Footnote_586_586" class="fnanchor">[586]</a> And when it has happened, let us say that +his death."<a id="FNanchor_586_586"></a><a href="#Footnote_586_586" class="fnanchor">[586]</a> And when it has happened, let us say that "after death" this or that took place. And of the present time let us speak as best we can, as when we say, "He, when dying, made his will, and left this or that to such and @@ -22444,7 +22451,7 @@ he were living, and did this rather before death than in death. And let us use the same phraseology as Scripture uses; for it makes no scruple of saying that the dead are not after but in death. So that verse, "For in death there is no remembrance -of thee."<a name="FNanchor_587_587" id="FNanchor_587_587"></a><a href="#Footnote_587_587" class="fnanchor">[587]</a> For until the resurrection men are justly said to +of thee."<a id="FNanchor_587_587"></a><a href="#Footnote_587_587" class="fnanchor">[587]</a> For until the resurrection men are justly said to be in death; as every one is said to be in sleep till he awakes. However, though we can say of persons in sleep that they are sleeping, we cannot speak in this way of the @@ -22468,7 +22475,7 @@ yet perhaps with divine purpose, that this Latin word the rule followed by similar words. For <i>oritur</i> gives the form <i>ortus est</i> for the perfect; and all similar verbs form this tense from their perfect participles. But if we ask -the perfect of <i>moritur</i>, we get the regular answer, <i>mortuus<span class="pagenum"><a name="Page_533" id="Page_533">[Pg 533]</a></span> +the perfect of <i>moritur</i>, we get the regular answer, <i>mortuus<span class="pagenum"><a id="Page_533">[Pg 533]</a></span> est</i> with a double <i>u</i>. For thus <i>mortuus</i> is pronounced, like <i>fatuus</i>, <i>arduus</i>, <i>conspicuus</i>, and similar words, which are not perfect participles but adjectives, and are declined without @@ -22508,8 +22515,8 @@ but the second is when the soul, without God but with the body, suffers punishment everlasting. When, therefore, God said to that first man whom he had placed in Paradise, referring to the forbidden fruit, "In the day that thou eatest -thereof thou shalt surely die,"<a name="FNanchor_588_588" id="FNanchor_588_588"></a><a href="#Footnote_588_588" class="fnanchor">[588]</a> that threatening included not -only the first part of the first death, by which the soul is<span class="pagenum"><a name="Page_534" id="Page_534">[Pg 534]</a></span> +thereof thou shalt surely die,"<a id="FNanchor_588_588"></a><a href="#Footnote_588_588" class="fnanchor">[588]</a> that threatening included not +only the first part of the first death, by which the soul is<span class="pagenum"><a id="Page_534">[Pg 534]</a></span> deprived of God; nor only the subsequent part of the first death, by which the body is deprived of the soul; nor only the whole first death itself, by which the soul is punished in @@ -22535,7 +22542,7 @@ maintained over the body. And because it had wilfully deserted its superior Lord, it no longer held its own inferior servant; neither could it hold the flesh subject, as it would always have been able to do had it remained itself subject to -God. Then began the flesh to lust against the Spirit,<a name="FNanchor_589_589" id="FNanchor_589_589"></a><a href="#Footnote_589_589" class="fnanchor">[589]</a> in +God. Then began the flesh to lust against the Spirit,<a id="FNanchor_589_589"></a><a href="#Footnote_589_589" class="fnanchor">[589]</a> in which strife we are born, deriving from the first transgression a seed of death, and bearing in our members, and in our vitiated nature, the contest or even victory of the flesh.</p> @@ -22551,7 +22558,7 @@ we all were in that one man, since we all were that one man who fell into sin by the woman who was made from him before the sin. For not yet was the particular form created and distributed to us, in which we as individuals were to -live, but already the seminal nature was there from which<span class="pagenum"><a name="Page_535" id="Page_535">[Pg 535]</a></span> +live, but already the seminal nature was there from which<span class="pagenum"><a id="Page_535">[Pg 535]</a></span> we were to be propagated; and this being vitiated by sin, and bound by the chain of death, and justly condemned, man could not be born of man in any other state. And thus, from the @@ -22566,7 +22573,7 @@ being excepted who are freed by the grace of God.</p> falling away from God was the first death of the soul.</i></p> <p>It may perhaps be supposed that because God said, "Ye -shall die the death,"<a name="FNanchor_590_590" id="FNanchor_590_590"></a><a href="#Footnote_590_590" class="fnanchor">[590]</a> and not "deaths," we should understand +shall die the death,"<a id="FNanchor_590_590"></a><a href="#Footnote_590_590" class="fnanchor">[590]</a> and not "deaths," we should understand only that death which occurs when the soul is deserted by God, who is its life; for it was not deserted by God, and so deserted Him, but deserted Him, and so was deserted by Him. @@ -22584,14 +22591,14 @@ disobedient soul, and which caused our first parents to cover their shame, one death indeed is experienced, that, namely, which occurs when God forsakes the soul. (This was intimated by the words He uttered, when the man, stupefied by -fear, had hid himself, "Adam, where art thou?"<a name="FNanchor_591_591" id="FNanchor_591_591"></a><a href="#Footnote_591_591" class="fnanchor">[591]</a>—words +fear, had hid himself, "Adam, where art thou?"<a id="FNanchor_591_591"></a><a href="#Footnote_591_591" class="fnanchor">[591]</a>—words which He used not in ignorance of inquiry, but warning him to consider where he was, since God was not with him.) But when the soul itself forsook the body, corrupted and decayed with age, the other death was experienced of which God had spoken in pronouncing man's sentence, "Earth thou art, and -unto earth shalt thou return."<a name="FNanchor_592_592" id="FNanchor_592_592"></a><a href="#Footnote_592_592" class="fnanchor">[592]</a> And of these two deaths that -first death of the whole man is composed. And this first death<span class="pagenum"><a name="Page_536" id="Page_536">[Pg 536]</a></span> +unto earth shalt thou return."<a id="FNanchor_592_592"></a><a href="#Footnote_592_592" class="fnanchor">[592]</a> And of these two deaths that +first death of the whole man is composed. And this first death<span class="pagenum"><a id="Page_536">[Pg 536]</a></span> is finally followed by the second, unless man be freed by grace. For the body would not return to the earth from which it was made, save only by the death proper to itself, which occurs @@ -22622,7 +22629,7 @@ this opinion, I should be forced laboriously to demonstrate that it is not the body, but the corruptibility of the body, which is a burden to the soul. Hence that sentence of Scripture we quoted in a foregoing book, "For the corruptible body presseth -down the soul."<a name="FNanchor_593_593" id="FNanchor_593_593"></a><a href="#Footnote_593_593" class="fnanchor">[593]</a> The word corruptible is added to show that +down the soul."<a id="FNanchor_593_593"></a><a href="#Footnote_593_593" class="fnanchor">[593]</a> The word corruptible is added to show that the soul is burdened, not by any body whatsoever, but by the body such as it has become in consequence of sin. And even though the word had not been added, we could understand @@ -22634,8 +22641,8 @@ and never by any death be loosed from them, why do these adversaries of ours, for the sake of troubling the Christian faith, feign to be ignorant of what they quite well know, and even prefer to contradict themselves rather than lose an opportunity -of contradicting us? Here are Plato's words, as Cicero<span class="pagenum"><a name="Page_537" id="Page_537">[Pg 537]</a></span> -has translated them,<a name="FNanchor_594_594" id="FNanchor_594_594"></a><a href="#Footnote_594_594" class="fnanchor">[594]</a> in which he introduces the Supreme +of contradicting us? Here are Plato's words, as Cicero<span class="pagenum"><a id="Page_537">[Pg 537]</a></span> +has translated them,<a id="FNanchor_594_594"></a><a href="#Footnote_594_594" class="fnanchor">[594]</a> in which he introduces the Supreme addressing the gods He had made, and saying, "Ye who are sprung from a divine stock, consider of what works I am the parent and author. These (your bodies) are indestructible @@ -22665,7 +22672,7 @@ shine on the earth with the light of their bodily substance, have also intellectual and blessed souls which animate each its own body, as he confidently affirms of the universe itself, as if it were one huge animal, in which all other animals were -contained.<a name="FNanchor_595_595" id="FNanchor_595_595"></a><a href="#Footnote_595_595" class="fnanchor">[595]</a> But this, as I said, is another question, which we<span class="pagenum"><a name="Page_538" id="Page_538">[Pg 538]</a></span> +contained.<a id="FNanchor_595_595"></a><a href="#Footnote_595_595" class="fnanchor">[595]</a> But this, as I said, is another question, which we<span class="pagenum"><a id="Page_538">[Pg 538]</a></span> have not undertaken to discuss at present. This much only I deemed right to bring forward, in opposition to those who so pride themselves on being, or on being called Platonists, that @@ -22707,7 +22714,7 @@ animals have been taken. For this, they say, is the reason of the necessity of their death and dissolution, and this the manner of their restoration to the solid and eternal earth whence they came. But if any one says the same thing of -fire, holding that the bodies which are derived from it to make<span class="pagenum"><a name="Page_539" id="Page_539">[Pg 539]</a></span> +fire, holding that the bodies which are derived from it to make<span class="pagenum"><a id="Page_539">[Pg 539]</a></span> celestial beings must be restored to the universal fire, does not the immortality which Plato represents these gods as receiving from the Supreme evanesce in the heat of this @@ -22741,12 +22748,12 @@ bodies, and the soul of Jove himself (or this world, as they would have us believe) to all the physical elements which compose this entire mass reaching from earth to heaven. For this soul Plato believes to be extended and diffused by musical -numbers,<a name="FNanchor_596_596" id="FNanchor_596_596"></a><a href="#Footnote_596_596" class="fnanchor">[596]</a> from the middle of the inside of the earth, which +numbers,<a id="FNanchor_596_596"></a><a href="#Footnote_596_596" class="fnanchor">[596]</a> from the middle of the inside of the earth, which geometricians call the centre, outwards through all its parts to the utmost heights and extremities of the heavens; so that this world is a very great and blessed immortal animal, whose soul has both the perfect blessedness of wisdom, and never -leaves its own body, and whose body has life everlasting<span class="pagenum"><a name="Page_540" id="Page_540">[Pg 540]</a></span> +leaves its own body, and whose body has life everlasting<span class="pagenum"><a id="Page_540">[Pg 540]</a></span> from the soul, and by no means clogs or hinders it, though itself be not a simple body, but compacted of so many and so huge materials. Since, therefore, they allow so much to their @@ -22788,7 +22795,7 @@ are placed on the water, how much more credible is it that God, by some occult mode of operation, should even more certainly effect that these earthy masses be emancipated from the downward pressure of their weight? This cannot be impossible -to that God by whose almighty will, according to<span class="pagenum"><a name="Page_541" id="Page_541">[Pg 541]</a></span> +to that God by whose almighty will, according to<span class="pagenum"><a id="Page_541">[Pg 541]</a></span> Plato, neither things born perish, nor things composed dissolve, especially since it is much more wonderful that spiritual and bodily essences be conjoined than that bodies be adjusted to @@ -22827,7 +22834,7 @@ For perhaps the world keeps its central place by the same law that attracts to its centre all heavy bodies. But this I say, if the lesser gods, to whom Plato committed the creation of man and the other terrestrial creatures, were able, as he -affirms, to withdraw from the fire its quality of burning, while<span class="pagenum"><a name="Page_542" id="Page_542">[Pg 542]</a></span> +affirms, to withdraw from the fire its quality of burning, while<span class="pagenum"><a id="Page_542">[Pg 542]</a></span> they left it that of lighting, so that it should shine through the eyes; and if to the supreme God Plato also concedes the power of preserving from death things that have been born, @@ -22868,7 +22875,7 @@ happen to men than that they pass through life piously and justly, and, being separated from their bodies, be received into the bosom of the gods, who never abandon theirs; "that, oblivious of the past, they may revisit the upper air, and -conceive the longing to return again to the body."<a name="FNanchor_597_597" id="FNanchor_597_597"></a><a href="#Footnote_597_597" class="fnanchor">[597]</a> Virgil<span class="pagenum"><a name="Page_543" id="Page_543">[Pg 543]</a></span> +conceive the longing to return again to the body."<a id="FNanchor_597_597"></a><a href="#Footnote_597_597" class="fnanchor">[597]</a> Virgil<span class="pagenum"><a id="Page_543">[Pg 543]</a></span> is applauded for borrowing this from the Platonic system. Assuredly Plato thinks that the souls of mortals cannot always be in their bodies, but must necessarily be dismissed @@ -22887,7 +22894,7 @@ souls to a very hard lot indeed, since they do not receive such bodies as they might always and even immortally inhabit, but such only as they can neither permanently retain nor enjoy eternal purity without. Of this notion of Plato's, -we have in a former book already said<a name="FNanchor_598_598" id="FNanchor_598_598"></a><a href="#Footnote_598_598" class="fnanchor">[598]</a> that Porphyry was +we have in a former book already said<a id="FNanchor_598_598"></a><a href="#Footnote_598_598" class="fnanchor">[598]</a> that Porphyry was ashamed in the light of these Christian times, so that he not only emancipated human souls from a destiny in the bodies of beasts, but also contended for the liberation of the souls of @@ -22906,9 +22913,9 @@ dwelt in bodies. And why did he not, unless because he did not believe that the souls, even though separate from the body, were superior to those gods? Wherefore, if these philosophers will not dare (as I think they will not) to set human souls -above the gods who are most blessed, and yet are tied eternally<span class="pagenum"><a name="Page_544" id="Page_544">[Pg 544]</a></span> +above the gods who are most blessed, and yet are tied eternally<span class="pagenum"><a id="Page_544">[Pg 544]</a></span> to their bodies, why do they find that absurd which the -Christian faith preaches,<a name="FNanchor_599_599" id="FNanchor_599_599"></a><a href="#Footnote_599_599" class="fnanchor">[599]</a> namely, that our first parents were +Christian faith preaches,<a id="FNanchor_599_599"></a><a href="#Footnote_599_599" class="fnanchor">[599]</a> namely, that our first parents were so created that, if they had not sinned, they would not have been dismissed from their bodies by any death, but would have been endowed with immortality as the reward of their @@ -22940,12 +22947,12 @@ itself have become spiritual! For as, when the spirit serves the flesh, it is fitly called carnal, so, when the flesh serves the spirit, it will justly be called spiritual. Not that it is converted into spirit, as some fancy from the words, "It is sown in corruption, -it is raised in incorruption,"<a name="FNanchor_600_600" id="FNanchor_600_600"></a><a href="#Footnote_600_600" class="fnanchor">[600]</a> but because it is subject +it is raised in incorruption,"<a id="FNanchor_600_600"></a><a href="#Footnote_600_600" class="fnanchor">[600]</a> but because it is subject to the spirit with a perfect and marvellous readiness of obedience, and responds in all things to the will that has entered on immortality,—all reluctance, all corruption, and all slowness being removed. For the body will not only be better than it -was here in its best estate of health, but it will surpass the<span class="pagenum"><a name="Page_545" id="Page_545">[Pg 545]</a></span> +was here in its best estate of health, but it will surpass the<span class="pagenum"><a id="Page_545">[Pg 545]</a></span> bodies of our first parents ere they sinned. For, though they were not to die unless they should sin, yet they used food as men do now, their bodies not being as yet spiritual, but animal @@ -22967,7 +22974,7 @@ age, decay. Other fruits were, so to speak, their nourishment, but this their sacrament. So that the tree of life would seem to have been in the terrestrial Paradise what the wisdom of God is in the spiritual, of which it is written, "She is a tree -of life to them that lay hold upon her."<a name="FNanchor_601_601" id="FNanchor_601_601"></a><a href="#Footnote_601_601" class="fnanchor">[601]</a></p> +of life to them that lay hold upon her."<a id="FNanchor_601_601"></a><a href="#Footnote_601_601" class="fnanchor">[601]</a></p> <blockquote style="text-indent:-2em"> @@ -22988,7 +22995,7 @@ to Abraham, the one of the bond woman, the other of the free, because the apostle says that in them the two covenants were prefigured; or as if water never flowed from the rock when Moses struck it, because therein Christ can be seen in a figure, -as the same apostle says, "Now that rock was Christ!"<a name="FNanchor_602_602" id="FNanchor_602_602"></a><a href="#Footnote_602_602" class="fnanchor">[602]</a> No<span class="pagenum"><a name="Page_546" id="Page_546">[Pg 546]</a></span> +as the same apostle says, "Now that rock was Christ!"<a id="FNanchor_602_602"></a><a href="#Footnote_602_602" class="fnanchor">[602]</a> No<span class="pagenum"><a id="Page_546">[Pg 546]</a></span> one, then, denies that Paradise may signify the life of the blessed; its four rivers, the four virtues, prudence, fortitude, temperance, and justice; its trees, all useful knowledge; its @@ -23001,7 +23008,7 @@ a good thing; but man's experience of it is not good.</p> <p>These things can also and more profitably be understood of the Church, so that they become prophetic foreshadowings of things to come. Thus Paradise is the Church, as it is called in -the Canticles;<a name="FNanchor_603_603" id="FNanchor_603_603"></a><a href="#Footnote_603_603" class="fnanchor">[603]</a> the four rivers of Paradise are the four gospels; +the Canticles;<a id="FNanchor_603_603"></a><a href="#Footnote_603_603" class="fnanchor">[603]</a> the four rivers of Paradise are the four gospels; the fruit-trees the saints, and the fruit their works; the tree of life is the holy of holies, Christ; the tree of the knowledge of good and evil, the will's free choice. For if man despise @@ -23011,12 +23018,12 @@ good and revelling in his own. For he who loves himself is abandoned to himself, in order that, being overwhelmed with fears and sorrows, he may cry, if there be yet soul in him to feel his ills, in the words of the psalm, "My soul is cast down -within me,"<a name="FNanchor_604_604" id="FNanchor_604_604"></a><a href="#Footnote_604_604" class="fnanchor">[604]</a> and when chastened, may say, "Because of his -strength I will wait upon Thee."<a name="FNanchor_605_605" id="FNanchor_605_605"></a><a href="#Footnote_605_605" class="fnanchor">[605]</a> These and similar allegorical +within me,"<a id="FNanchor_604_604"></a><a href="#Footnote_604_604" class="fnanchor">[604]</a> and when chastened, may say, "Because of his +strength I will wait upon Thee."<a id="FNanchor_605_605"></a><a href="#Footnote_605_605" class="fnanchor">[605]</a> These and similar allegorical interpretations may be suitably put upon Paradise without giving offence to any one, while yet we believe the strict truth of the history, confirmed by its circumstantial narrative -of facts.<a name="FNanchor_606_606" id="FNanchor_606_606"></a><a href="#Footnote_606_606" class="fnanchor">[606]</a></p> +of facts.<a id="FNanchor_606_606"></a><a href="#Footnote_606_606" class="fnanchor">[606]</a></p> <p class="center">22. <i>That the bodies of the saints shall after the resurrection be spiritual, and @@ -23026,7 +23033,7 @@ yet flesh shall not be changed into spirit.</i></p> the resurrection, shall need neither any fruit to preserve them from dying of disease or the wasting decay of old age, nor any other physical nourishment to allay the cravings of hunger or -of thirst; for they shall be invested with so sure and every<span class="pagenum"><a name="Page_547" id="Page_547">[Pg 547]</a></span> +of thirst; for they shall be invested with so sure and every<span class="pagenum"><a id="Page_547">[Pg 547]</a></span> way inviolable an immortality, that they shall not eat save when they choose, nor be under the necessity of eating, while they enjoy the power of doing so. For so also was it with @@ -23038,7 +23045,7 @@ when men receive them as guests, that the angels eat only in appearance, though to any who did not know them to be angels they might seem to eat from the same necessity as ourselves. So these words spoken in the Book of Tobit, "You -saw me eat, but you saw it but in vision;"<a name="FNanchor_607_607" id="FNanchor_607_607"></a><a href="#Footnote_607_607" class="fnanchor">[607]</a> that is, you thought +saw me eat, but you saw it but in vision;"<a id="FNanchor_607_607"></a><a href="#Footnote_607_607" class="fnanchor">[607]</a> that is, you thought I took food as you do for the sake of refreshing my body. But if in the case of the angels another opinion seems more capable of defence, certainly our faith leaves no room to doubt @@ -23067,7 +23074,7 @@ but by changing its quality. The first man, of the earth earthy, was made a living soul, not a quickening spirit,—which rank was reserved for him as the reward of obedience. And therefore his body, which required meat and drink to satisfy -hunger and thirst, and which had no absolute and indestructible<span class="pagenum"><a name="Page_548" id="Page_548">[Pg 548]</a></span> +hunger and thirst, and which had no absolute and indestructible<span class="pagenum"><a id="Page_548">[Pg 548]</a></span> immortality, but by means of the tree of life warded off the necessity of dying, and was thus maintained in the flower of youth,—this body, I say, was doubtless not spiritual, but @@ -23083,7 +23090,7 @@ acknowledgment of his obedience.</p> <p>Wherefore, although we understand that this manifest death, which consists in the separation of soul and body, was also signified by God when He said, "In the day thou eatest -thereof thou shalt surely die,"<a name="FNanchor_608_608" id="FNanchor_608_608"></a><a href="#Footnote_608_608" class="fnanchor">[608]</a> it ought not on that account to +thereof thou shalt surely die,"<a id="FNanchor_608_608"></a><a href="#Footnote_608_608" class="fnanchor">[608]</a> it ought not on that account to seem absurd that they were not dismissed from the body on that very day on which they took the forbidden and death-bringing fruit. For certainly on that very day their nature was altered @@ -23095,7 +23102,7 @@ die on account of sin," but he says, "The body indeed is dead because of sin." Then he adds, "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your -mortal bodies by His Spirit that dwelleth in you."<a name="FNanchor_609_609" id="FNanchor_609_609"></a><a href="#Footnote_609_609" class="fnanchor">[609]</a> Then +mortal bodies by His Spirit that dwelleth in you."<a id="FNanchor_609_609"></a><a href="#Footnote_609_609" class="fnanchor">[609]</a> Then accordingly shall the body become a quickening spirit which is now a living soul; and yet the apostle calls it "dead," because already it lies under the necessity of dying. But in @@ -23105,19 +23112,19 @@ through the commission of sin, it could not come under the power of death. Now, since God by the words, "Adam, where art thou?" pointed to the death of the soul, which results when He abandons it, and since in the words, "Earth thou -art, and unto earth shalt thou return,"<a name="FNanchor_610_610" id="FNanchor_610_610"></a><a href="#Footnote_610_610" class="fnanchor">[610]</a> He signified the -death of the body, which results when the soul departs from<span class="pagenum"><a name="Page_549" id="Page_549">[Pg 549]</a></span> +art, and unto earth shalt thou return,"<a id="FNanchor_610_610"></a><a href="#Footnote_610_610" class="fnanchor">[610]</a> He signified the +death of the body, which results when the soul departs from<span class="pagenum"><a id="Page_549">[Pg 549]</a></span> it, we are led, therefore, to believe that He said nothing of the second death, wishing it to be kept hidden, and reserving it for the New Testament dispensation, in which it is most plainly revealed. And this He did in order that, first of all, it might be evident that this first death, which is common to all, was the result of that sin which in one man became common -to all.<a name="FNanchor_611_611" id="FNanchor_611_611"></a><a href="#Footnote_611_611" class="fnanchor">[611]</a> But the second death is not common to all, those +to all.<a id="FNanchor_611_611"></a><a href="#Footnote_611_611" class="fnanchor">[611]</a> But the second death is not common to all, those being excepted who were "called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born -among many brethren."<a name="FNanchor_612_612" id="FNanchor_612_612"></a><a href="#Footnote_612_612" class="fnanchor">[612]</a> Those the grace of God has, +among many brethren."<a id="FNanchor_612_612"></a><a href="#Footnote_612_612" class="fnanchor">[612]</a> Those the grace of God has, by a Mediator, delivered from the second death.</p> <p>Thus the apostle states that the first man was made in an @@ -23130,11 +23137,11 @@ natural body, it is raised a spiritual body." Then, to prove this, he goes on, "There is a natural body, and there is a spiritual body." And to show what the animated body is, he says, "Thus it was written, The first man Adam was made -a living soul, the last Adam was made a quickening spirit."<a name="FNanchor_613_613" id="FNanchor_613_613"></a><a href="#Footnote_613_613" class="fnanchor">[613]</a> +a living soul, the last Adam was made a quickening spirit."<a id="FNanchor_613_613"></a><a href="#Footnote_613_613" class="fnanchor">[613]</a> He wished thus to show what the animated body is, though Scripture did not say of the first man Adam, when his soul was created by the breath of God, "Man was made in an -animated body," but "Man was made a living soul."<a name="FNanchor_614_614" id="FNanchor_614_614"></a><a href="#Footnote_614_614" class="fnanchor">[614]</a> By +animated body," but "Man was made a living soul."<a id="FNanchor_614_614"></a><a href="#Footnote_614_614" class="fnanchor">[614]</a> By these words, therefore, "The first man was made a living soul," the apostle wishes man's animated body to be understood. But how he wishes the spiritual body to be understood he @@ -23144,7 +23151,7 @@ risen from the dead that He cannot die any more. He then goes on to say, "But that was not first which is spiritual, but that which is natural; and afterward that which is spiritual." And here he much more clearly asserts that he -referred to the animal body when he said that the first man<span class="pagenum"><a name="Page_550" id="Page_550">[Pg 550]</a></span> +referred to the animal body when he said that the first man<span class="pagenum"><a id="Page_550">[Pg 550]</a></span> was made a living soul, and to the spiritual when he said that the last man was made a quickening spirit. The animal body is the first, being such as the first Adam had, and which @@ -23163,11 +23170,11 @@ second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the -heavenly."<a name="FNanchor_615_615" id="FNanchor_615_615"></a><a href="#Footnote_615_615" class="fnanchor">[615]</a> So he elsewhere says, "As many of you as have -been baptized into Christ have put on Christ;"<a name="FNanchor_616_616" id="FNanchor_616_616"></a><a href="#Footnote_616_616" class="fnanchor">[616]</a> but in very +heavenly."<a id="FNanchor_615_615"></a><a href="#Footnote_615_615" class="fnanchor">[615]</a> So he elsewhere says, "As many of you as have +been baptized into Christ have put on Christ;"<a id="FNanchor_616_616"></a><a href="#Footnote_616_616" class="fnanchor">[616]</a> but in very deed this shall be accomplished when that which is animal in us by our birth shall have become spiritual in our resurrection. -For, to use his words again, "We are saved by hope."<a name="FNanchor_617_617" id="FNanchor_617_617"></a><a href="#Footnote_617_617" class="fnanchor">[617]</a> +For, to use his words again, "We are saved by hope."<a id="FNanchor_617_617"></a><a href="#Footnote_617_617" class="fnanchor">[617]</a> Now we bear the image of the earthly man by the propagation of sin and death, which pass on us by ordinary generation; but we bear the image of the heavenly by the grace of @@ -23181,8 +23188,8 @@ His members, that, together with them, He may become one Christ, as head and body. In the same epistle he puts this yet more clearly: "Since by man came death, by Man came also the resurrection of the dead. For as in Adam all die, even -so in Christ shall all be made alive,"<a name="FNanchor_618_618" id="FNanchor_618_618"></a><a href="#Footnote_618_618" class="fnanchor">[618]</a>—that is to say, in a -spiritual body which shall be made a quickening spirit. Not<span class="pagenum"><a name="Page_551" id="Page_551">[Pg 551]</a></span> +so in Christ shall all be made alive,"<a id="FNanchor_618_618"></a><a href="#Footnote_618_618" class="fnanchor">[618]</a>—that is to say, in a +spiritual body which shall be made a quickening spirit. Not<span class="pagenum"><a id="Page_551">[Pg 551]</a></span> that all who die in Adam shall be members of Christ,—for the great majority shall be punished in eternal death,—but he uses the word "all" in both clauses, because, as no one dies @@ -23211,11 +23218,11 @@ Spirit to His disciples when He said, "Receive ye the Holy Ghost."</i></p></bloc <p>Some have hastily supposed from the words, "God breathed into Adam's nostrils the breath of life, and man became a -living soul,"<a name="FNanchor_619_619" id="FNanchor_619_619"></a><a href="#Footnote_619_619" class="fnanchor">[619]</a> that a soul was not then first given to man, but +living soul,"<a id="FNanchor_619_619"></a><a href="#Footnote_619_619" class="fnanchor">[619]</a> that a soul was not then first given to man, but that the soul already given was quickened by the Holy Ghost. They are encouraged in this supposition by the fact that the Lord Jesus after His resurrection breathed on His disciples, -and said, "Receive ye the Holy Spirit."<a name="FNanchor_620_620" id="FNanchor_620_620"></a><a href="#Footnote_620_620" class="fnanchor">[620]</a> From this they +and said, "Receive ye the Holy Spirit."<a id="FNanchor_620_620"></a><a href="#Footnote_620_620" class="fnanchor">[620]</a> From this they suppose that the same thing was effected in either case, as if the evangelist had gone on to say, And they became living souls. But if he had made this addition, we should only @@ -23225,10 +23232,10 @@ dead, though their bodies seem to live before our eyes. But that this was not what happened when man was created, the very words of the narrative sufficiently show: "And God made man dust of the earth;" which some have thought to render -more clearly by the words, "And God formed man of the clay<span class="pagenum"><a name="Page_552" id="Page_552">[Pg 552]</a></span> +more clearly by the words, "And God formed man of the clay<span class="pagenum"><a id="Page_552">[Pg 552]</a></span> of the earth." For it had before been said that "there went up a mist from the earth, and watered the whole face of the -ground,"<a name="FNanchor_621_621" id="FNanchor_621_621"></a><a href="#Footnote_621_621" class="fnanchor">[621]</a> in order that the reference to clay, formed of this +ground,"<a id="FNanchor_621_621"></a><a href="#Footnote_621_621" class="fnanchor">[621]</a> in order that the reference to clay, formed of this moisture and dust, might be understood. For on this verse there immediately follows the announcement, "And God created man dust of the earth;" so those Greek manuscripts @@ -23261,10 +23268,10 @@ to the body? Will they say that Scripture follows no such usage? On the contrary, it so thoroughly adopts it, that even while a man is alive, and body and soul are united, it calls each of them singly by the name "<i>man</i>," speaking of the soul -as the "inward man," and of the body as the "outward man,"<a name="FNanchor_622_622" id="FNanchor_622_622"></a><a href="#Footnote_622_622" class="fnanchor">[622]</a> +as the "inward man," and of the body as the "outward man,"<a id="FNanchor_622_622"></a><a href="#Footnote_622_622" class="fnanchor">[622]</a> as if there were two men, though both together are indeed but one. But we must understand in what sense man is said to -be in the image of God, and is yet dust, and to return to the<span class="pagenum"><a name="Page_553" id="Page_553">[Pg 553]</a></span> +be in the image of God, and is yet dust, and to return to the<span class="pagenum"><a id="Page_553">[Pg 553]</a></span> dust. The former is spoken of the rational soul, which God by His breathing, or, to speak more appropriately, by His inspiration, conveyed to man, that is, to his body; but the latter @@ -23285,49 +23292,49 @@ the intimation, as I said, that the Holy Spirit was common to the Father and to the Son; for they have not each a separate Spirit, but both one and the same. Now this Spirit is always spoken of in sacred Scripture by the Greek word -πνεῦμα, as the Lord, too, named Him in the place cited when +πνεῦμα, as the Lord, too, named Him in the place cited when He gave Him to His disciples, and intimated the gift by the breathing of His lips; and there does not occur to me any place in the whole Scriptures where He is otherwise named. But in this passage where it is said, "And the Lord formed man dust of the earth, and breathed, or inspired, into his face -the breath of life;" the Greek has not πνεῦμα, the usual word -for the Holy Spirit, but πνοή, a word more frequently used +the breath of life;" the Greek has not πνεῦμα, the usual word +for the Holy Spirit, but πνοή, a word more frequently used of the creature than of the Creator; and for this reason some Latin interpreters have preferred to render it by "breath" rather than "spirit." For this word occurs also in the Greek in Isa. lvii. 16, where God says, "I have made all breath," -meaning, doubtless, all souls. Accordingly, this word πνοή is +meaning, doubtless, all souls. Accordingly, this word πνοή is sometimes rendered "breath," sometimes "spirit," sometimes "inspiration," sometimes "aspiration," sometimes "soul," even -when it is used of God. Πνεῦμα, on the other hand, is uniformly +when it is used of God. Πνεῦμα, on the other hand, is uniformly rendered "spirit," whether of man, of whom the apostle says, "For what man knoweth the things of a man, save the spirit -of man which is in him?"<a name="FNanchor_623_623" id="FNanchor_623_623"></a><a href="#Footnote_623_623" class="fnanchor">[623]</a> or of beast, as in the book of<span class="pagenum"><a name="Page_554" id="Page_554">[Pg 554]</a></span> +of man which is in him?"<a id="FNanchor_623_623"></a><a href="#Footnote_623_623" class="fnanchor">[623]</a> or of beast, as in the book of<span class="pagenum"><a id="Page_554">[Pg 554]</a></span> Solomon, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the -earth?"<a name="FNanchor_624_624" id="FNanchor_624_624"></a><a href="#Footnote_624_624" class="fnanchor">[624]</a> or of that physical spirit which is called wind, for +earth?"<a id="FNanchor_624_624"></a><a href="#Footnote_624_624" class="fnanchor">[624]</a> or of that physical spirit which is called wind, for so the Psalmist calls it: "Fire and hail; snow and vapours; -stormy wind;"<a name="FNanchor_625_625" id="FNanchor_625_625"></a><a href="#Footnote_625_625" class="fnanchor">[625]</a> or of the uncreated Creator Spirit, of whom +stormy wind;"<a id="FNanchor_625_625"></a><a href="#Footnote_625_625" class="fnanchor">[625]</a> or of the uncreated Creator Spirit, of whom the Lord said in the gospel, "Receive ye the Holy Ghost," indicating the gift by the breathing of His mouth; and when He says, "Go ye and baptize all nations in the name of the -Father, of the Son, and of the Holy Ghost,"<a name="FNanchor_626_626" id="FNanchor_626_626"></a><a href="#Footnote_626_626" class="fnanchor">[626]</a> words which very +Father, of the Son, and of the Holy Ghost,"<a id="FNanchor_626_626"></a><a href="#Footnote_626_626" class="fnanchor">[626]</a> words which very expressly and excellently commend the Trinity; and where it -is said, "God is a Spirit;"<a name="FNanchor_627_627" id="FNanchor_627_627"></a><a href="#Footnote_627_627" class="fnanchor">[627]</a> and in very many other places +is said, "God is a Spirit;"<a id="FNanchor_627_627"></a><a href="#Footnote_627_627" class="fnanchor">[627]</a> and in very many other places of the sacred writings. In all these quotations from Scripture -we do not find in the Greek the word πνοή used, but -πνεῦμα, and in the Latin, not <i>flatus</i>, but <i>spiritus</i>. Wherefore, +we do not find in the Greek the word πνοή used, but +πνεῦμα, and in the Latin, not <i>flatus</i>, but <i>spiritus</i>. Wherefore, referring again to that place where it is written, "He inspired," or, to speak more properly, "breathed into his face the breath -of life," even though the Greek had not used πνοή (as it has) -but πνεῦμα, it would not on that account necessarily follow +of life," even though the Greek had not used πνοή (as it has) +but πνεῦμα, it would not on that account necessarily follow that the Creator Spirit, who in the Trinity is distinctively called the Holy Ghost, was meant, since, as has been said, it -is plain that πνεῦμα is used not only of the Creator, but also +is plain that πνεῦμα is used not only of the Creator, but also of the creature.</p> -<p>But, say they, when the Scripture used the word "spirit,"<a name="FNanchor_628_628" id="FNanchor_628_628"></a><a href="#Footnote_628_628" class="fnanchor">[628]</a> +<p>But, say they, when the Scripture used the word "spirit,"<a id="FNanchor_628_628"></a><a href="#Footnote_628_628" class="fnanchor">[628]</a> it would not have added "of life" unless it meant us to understand the Holy Spirit; nor, when it said, "Man became a soul," would it also have inserted the word "living" unless @@ -23340,8 +23347,8 @@ to fight strenuously for their own conjectures, while they carelessly neglect the teaching of Scripture? Without troubling themselves much, they might have found in a preceding page of this very book of Genesis the words, "Let the earth bring -forth the living soul,"<a name="FNanchor_629_629" id="FNanchor_629_629"></a><a href="#Footnote_629_629" class="fnanchor">[629]</a> when all the terrestrial animals were -created. Then at a slight interval, but still in the same book,<span class="pagenum"><a name="Page_555" id="Page_555">[Pg 555]</a></span> +forth the living soul,"<a id="FNanchor_629_629"></a><a href="#Footnote_629_629" class="fnanchor">[629]</a> when all the terrestrial animals were +created. Then at a slight interval, but still in the same book,<span class="pagenum"><a id="Page_555">[Pg 555]</a></span> was it impossible for them to notice this verse, "All in whose nostrils was the breath of life, of all that was in the dry land, died," by which it was signified that all the animals which @@ -23349,7 +23356,7 @@ lived on the earth had perished in the deluge? If, then, we find that Scripture is accustomed to speak both of the "living soul" and the "spirit of life" even in reference to beasts; and if in this place, where it is said, "All things which have the -spirit of life," the word πνοή, not πνεῦμα, is used; why may +spirit of life," the word πνοή, not πνεῦμα, is used; why may we not say, What need was there to add "living," since the soul cannot exist without being alive? or, What need to add "of life" after the word spirit? But we understand that Scripture @@ -23364,7 +23371,7 @@ Yet this creation was so ordered that the human soul should live in an animal body, like those other animals of which the Scripture said, "Let the earth produce every living soul," and regarding which it again says that in them is the breath -of life, where the word πνοή and not πνεῦμα is used in the +of life, where the word πνοή and not πνεῦμα is used in the Greek, and where certainly not the Holy Spirit, but their spirit, is signified under that name.</p> @@ -23372,7 +23379,7 @@ spirit, is signified under that name.</p> been emitted from the mouth of God; and if we believe that is the soul, we must consequently acknowledge it to be of the same substance, and equal to that wisdom, which says, "I -come out of the mouth of the Most High."<a name="FNanchor_630_630" id="FNanchor_630_630"></a><a href="#Footnote_630_630" class="fnanchor">[630]</a> Wisdom, indeed, +come out of the mouth of the Most High."<a id="FNanchor_630_630"></a><a href="#Footnote_630_630" class="fnanchor">[630]</a> Wisdom, indeed, does not say it was breathed out of the mouth of God, but proceeded out of it. But as we are able, when we breathe, to make a breath, not of our own human nature, but of the @@ -23380,7 +23387,7 @@ surrounding air, which we inhale and exhale as we draw our breath and breathe again, so almighty God was able to make breath, not of His own nature, nor of the creature beneath Him, but even of nothing; and this breath, when He communicated -it to man's body, He is most appropriately said to<span class="pagenum"><a name="Page_556" id="Page_556">[Pg 556]</a></span> +it to man's body, He is most appropriately said to<span class="pagenum"><a id="Page_556">[Pg 556]</a></span> have breathed or inspired,—the Immaterial breathing it also immaterial, but the Immutable not also the immutable; for it was created, He uncreated. Yet, that these persons who @@ -23389,7 +23396,7 @@ of its language, may know that not only what is equal and consubstantial with God is said to proceed out of His mouth, let them hear or read what God says: "So then because thou art lukewarm, and neither cold nor hot, I will spue thee out -of my mouth."<a name="FNanchor_631_631" id="FNanchor_631_631"></a><a href="#Footnote_631_631" class="fnanchor">[631]</a></p> +of my mouth."<a id="FNanchor_631_631"></a><a href="#Footnote_631_631" class="fnanchor">[631]</a></p> <p>There is no ground, then, for our objecting, when the apostle so expressly distinguishes the animal body from the spiritual,—that @@ -23404,7 +23411,7 @@ The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, -we shall also bear the image of the heavenly."<a name="FNanchor_632_632" id="FNanchor_632_632"></a><a href="#Footnote_632_632" class="fnanchor">[632]</a> Of all which +we shall also bear the image of the heavenly."<a id="FNanchor_632_632"></a><a href="#Footnote_632_632" class="fnanchor">[632]</a> Of all which words of his we have previously spoken. The animal body, accordingly, in which the apostle says that the first man Adam was made, was not so made that it could not die at @@ -23419,7 +23426,7 @@ of life, though a miserable, because it is immortal by creation. So, too, the rebellious angels, though by sinning they did in a sense die, because they forsook God, the Fountain of life, which while they drank they were able to live wisely and -well, yet they could not so die as to utterly cease living and<span class="pagenum"><a name="Page_557" id="Page_557">[Pg 557]</a></span> +well, yet they could not so die as to utterly cease living and<span class="pagenum"><a id="Page_557">[Pg 557]</a></span> feeling, for they are immortals by creation. And so, after the final judgment, they shall be hurled into the second death, and not even there be deprived of life or of sensation, but @@ -23444,23 +23451,23 @@ would they have begotten children had they remained sinless as they were created? But as this book must be concluded, and so large a question cannot be summarily disposed of, we may relegate it to the following book, in which it will be more -conveniently treated.<br /><br /><br /><br /></p> +conveniently treated.<br ><br ><br ><br ></p> -<h6>MURRAY AND GIBB, EDINBURGH,<br /> -PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.</h6> -<hr class="chap" /> +<div class="h6">MURRAY AND GIBB, EDINBURGH,<br > +PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.</div> +<hr class="chap" > -<p><span class="pagenum"><a name="Page_558" id="Page_558">[Pg 558]</a><br /><a name="Page_559" id="Page_559">[Pg 559]</a></span></p> +<p><span class="pagenum"><a id="Page_558">[Pg 558]</a><br ><a id="Page_559">[Pg 559]</a></span></p> -<h2><a name="LIST_OF_WORKS" id="LIST_OF_WORKS">LIST OF WORKS</a></h2> +<h2><a id="LIST_OF_WORKS">LIST OF WORKS</a></h2> -<h6>PUBLISHED BY</h6> +<div class="h6">PUBLISHED BY</div> <h2>T. & T. CLARK, EDINBURGH.</h2> -<hr class="tb" /> +<hr class="tb" > <h3>SUBSCRIPTION BOOKS.</h3> @@ -23474,9 +23481,9 @@ ratio) from the various Series, with the exception of the Volumes issued in 1868-69-70. No Duplicates allowed in a Selection of Twelve or Twenty Volumes.</i></p></blockquote> -<p class="center">At the Subscription Price of £5, 5s.<br /><br /></p> +<p class="center">At the Subscription Price of £5, 5s.<br ><br ></p> -<table class="middle3" summary="Other works"> +<table class="middle3"> <tbody> <tr> <td class="c4 bt"> </td> @@ -23670,7 +23677,7 @@ Twenty Volumes.</i></p></blockquote> </tr> <tr> - <td class="c4"><span class="pagenum"><a name="Page_560" id="Page_560">[Pg 560]</a></span><span style="margin-left: 2em;">Baumgarten's Apostolic History. 3 vols.</span></td> + <td class="c4"><span class="pagenum"><a id="Page_560">[Pg 560]</a></span><span style="margin-left: 2em;">Baumgarten's Apostolic History. 3 vols.</span></td> <td class="brace"> </td> <td class="brace"> </td> <td class="c3 bl" colspan="3"> </td> @@ -24157,42 +24164,42 @@ five large volumes, demy 8vo, Edited by Rev. <span class="smcap">Andrew R.</span </tbody> </table> -<hr /> +<hr > <div class="fn"> -<h2><a name="FOOTNOTES" id="FOOTNOTES">FOOTNOTES:</a></h2> +<h2><a id="FOOTNOTES">FOOTNOTES:</a></h2> <div class="footnote"> -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> <span class="smcap">a.d.</span> 410.</p></div> +<p><a id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> <span class="smcap">a.d.</span> 410.</p></div> <div class="footnote"> -<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> <i>Retractations</i>, ii. 43.</p></div> +<p><a id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> <i>Retractations</i>, ii. 43.</p></div> <div class="footnote"> -<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <i>Letters</i> 132-8.</p></div> +<p><a id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <i>Letters</i> 132-8.</p></div> <div class="footnote"> -<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> See some admirable remarks on this subject in the useful work of Beugnot, +<p><a id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> See some admirable remarks on this subject in the useful work of Beugnot, <i>Histoire de la Destruction du Paganisme</i>, ii. 83 et sqq.</p></div> <div class="footnote"> -<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> As Waterland (iv. 760) does call it, adding that it is "his most learned, +<p><a id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> As Waterland (iv. 760) does call it, adding that it is "his most learned, most correct, and most elaborate work."</p></div> <div class="footnote"> -<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> For proof, see the Benedictine Preface.</p></div> +<p><a id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> For proof, see the Benedictine Preface.</p></div> <div class="footnote"> -<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> "Hitherto the Apologies had been framed to meet particular exigencies: +<p><a id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> "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 @@ -24203,59 +24210,59 @@ which Milman has devoted to this subject.</p></div> <div class="footnote"> -<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> See the interesting remarks of Lactantius, <i>Instit.</i> vii. 25.</p></div> +<p><a id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> See the interesting remarks of Lactantius, <i>Instit.</i> vii. 25.</p></div> <div class="footnote"> -<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> "Hæret vox et singultus intercipiunt verba dictantis. Capitur urbs quæ +<p><a id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> "Hæret vox et singultus intercipiunt verba dictantis. Capitur urbs quæ totum cepit orbem."—<span class="smcap">Jerome</span>, iv. 783.</p></div> <div class="footnote"> -<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> See below, iv. 7.</p></div> +<p><a id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> See below, iv. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> This is well brought out by Merivale, <i>Conversion of the Roman Empire</i>, +<p><a id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> This is well brought out by Merivale, <i>Conversion of the Roman Empire</i>, p. 145, etc.</p></div> <div class="footnote"> -<p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Ozanam, <i>History of Civilisation in the Fifth Century</i> (Eng. trans.), ii. 160.</p></div> +<p><a id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Ozanam, <i>History of Civilisation in the Fifth Century</i> (Eng. trans.), ii. 160.</p></div> <div class="footnote"> -<p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Abstracts of the work at greater or less length are given by Dupin, Bindemann, +<p><a id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Abstracts of the work at greater or less length are given by Dupin, Bindemann, Böhringer, Poujoulat, Ozanam, and others.</p></div> <div class="footnote"> -<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> His words are: "Plus on examine la Cité de Dieu, plus on reste convaincu +<p><a id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> <i>History of Ecclesiastical Writers</i>, i. 406.</p></div> +<p><a id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> <i>History of Ecclesiastical Writers</i>, i. 406.</p></div> <div class="footnote"> -<p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> <i>Huetiana</i>, p. 24.</p></div> +<p><a id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> <i>Huetiana</i>, p. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Flottes, <i>Etudes sur S. Augustin</i> (Paris, 1861), pp. 154-6, one of the most +<p><a id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Flottes, <i>Etudes sur S. Augustin</i> (Paris, 1861), pp. 154-6, one of the most accurate and interesting even of French monographs on theological writers.</p></div> <div class="footnote"> -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> These editions will be found detailed in the second volume of Schoenemann's +<p><a id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> These editions will be found detailed in the second volume of Schoenemann's <i>Bibliotheca Pat.</i></p></div> <div class="footnote"> -<p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> His words (in Ep. vi.) are quite worth quoting: "Cura rogo te, ut excudantur +<p><a id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> 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 pecuniæ non habebunt. @@ -24264,25 +24271,25 @@ nullum fere aliud legi ejusdem autoris."</p></div> <div class="footnote"> -<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> The fullest and fairest discussion of the very simple yet never settled question +<p><a id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> The fullest and fairest discussion of the very simple yet never settled question of Augustine's learning will be found in Nourrisson's <i>Philosophie de S. Augustin</i>, ii. 92-100.</p></div> <div class="footnote"> -<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Erasmi <i>Epistolæ</i> xx. 2.</p></div> +<p><a id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Erasmi <i>Epistolæ</i> xx. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> A large part of it has been translated in Saisset's <i>Pantheism</i> (Clark, Edin.).</p></div> +<p><a id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> A large part of it has been translated in Saisset's <i>Pantheism</i> (Clark, Edin.).</p></div> <div class="footnote"> -<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> By J. H., published in 1610, and again in 1620, with Vives' commentary.</p></div> +<p><a id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> By J. H., published in 1610, and again in 1620, with Vives' commentary.</p></div> <div class="footnote"> -<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> As the letters of Vives are not in every library, we give his comico-pathetic +<p><a id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> 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, @@ -24292,136 +24299,136 @@ labor et benefacta juvant?"</p></div> <div class="footnote"> -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> See the Editor's Preface.</p></div> +<p><a id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> See the Editor's Preface.</p></div> <div class="footnote"> -<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Ps. xciv. 15, rendered otherwise in Eng. ver.</p></div> +<p><a id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Ps. xciv. 15, rendered otherwise in Eng. ver.</p></div> <div class="footnote"> -<p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Jas. iv. 6 and 1 Pet. v. 5.</p></div> +<p><a id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Jas. iv. 6 and 1 Pet. v. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> Virgil, <i>Æneid</i>, vi. 854.</p></div> +<p><a id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> Virgil, <i>Æneid</i>, vi. 854.</p></div> <div class="footnote"> -<p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> The Benedictines remind us that Alexander and Xenophon, at least on some +<p><a id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> The Benedictines remind us that Alexander and Xenophon, at least on some occasions, did so.</p></div> <div class="footnote"> -<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Virgil, <i>Æneid</i>, ii. 501-2. The renderings of Virgil are from Conington.</p></div> +<p><a id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Virgil, <i>Æneid</i>, ii. 501-2. The renderings of Virgil are from Conington.</p></div> <div class="footnote"> -<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> <i>Ibid.</i> ii. 166.</p></div> +<p><a id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> <i>Ibid.</i> ii. 166.</p></div> <div class="footnote"> -<p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> <i>Ibid.</i></p></div> +<p><a id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> <i>Ibid.</i></p></div> <div class="footnote"> -<p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Horace, <i>Ep.</i> I. ii. 69.</p></div> +<p><a id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Horace, <i>Ep.</i> I. ii. 69.</p></div> <div class="footnote"> -<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> <i>Æneid</i>, i. 71.</p></div> +<p><a id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> <i>Æneid</i>, i. 71.</p></div> <div class="footnote"> -<p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> <i>Ibid.</i> ii. 319.</p></div> +<p><a id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> <i>Ibid.</i> ii. 319.</p></div> <div class="footnote"> -<p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> <i>Ibid.</i> 293.</p></div> +<p><a id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> <i>Ibid.</i> 293.</p></div> <div class="footnote"> -<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> Non numina bona, sed omina mala.</p></div> +<p><a id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> Non numina bona, sed omina mala.</p></div> <div class="footnote"> -<p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Virgil, <i>Æneid</i>, ii. 761.</p></div> +<p><a id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Virgil, <i>Æneid</i>, ii. 761.</p></div> <div class="footnote"> -<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Though "levis" was the word usually employed to signify the inconstancy +<p><a id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> <i>De Conj. Cat.</i> c. 51.</p></div> +<p><a id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> <i>De Conj. Cat.</i> c. 51.</p></div> <div class="footnote"> -<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> Sallust, <i>Cat. Conj.</i> ix.</p></div> +<p><a id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> Sallust, <i>Cat. Conj.</i> ix.</p></div> <div class="footnote"> -<p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Ps. lxxxix. 32.</p></div> +<p><a id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Ps. lxxxix. 32.</p></div> <div class="footnote"> -<p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Matt. v. 45.</p></div> +<p><a id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Matt. v. 45.</p></div> <div class="footnote"> -<p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Rom. ii. 4.</p></div> +<p><a id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Rom. ii. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> So Cyprian (<i>Contra Demetrianum</i>) says, "Pœnam de adversis mundi ille +<p><a id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> So Cyprian (<i>Contra Demetrianum</i>) says, "Pœnam de adversis mundi ille sentit, cui et lætitia et gloria omnis in mundo est."</p></div> <div class="footnote"> -<p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Ezek. xxxiii. 6.</p></div> +<p><a id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Ezek. xxxiii. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> Compare with this chapter the first homily of Chrysostom to the people of +<p><a id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> Compare with this chapter the first homily of Chrysostom to the people of Antioch.</p></div> <div class="footnote"> -<p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> Rom. viii. 28.</p></div> +<p><a id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> Rom. viii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> 1 Pet. iii. 4.</p></div> +<p><a id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> 1 Pet. iii. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> 1 Tim. vi. 6-10.</p></div> +<p><a id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> 1 Tim. vi. 6-10.</p></div> <div class="footnote"> -<p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Job i. 21.</p></div> +<p><a id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Job i. 21.</p></div> <div class="footnote"> -<p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> 1 Tim. vi. 17-19.</p></div> +<p><a id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> 1 Tim. vi. 17-19.</p></div> <div class="footnote"> -<p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> Matt. vi. 19-21.</p></div> +<p><a id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> Matt. vi. 19-21.</p></div> <div class="footnote"> -<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> Paulinus was a native of Bordeaux, and both by inheritance and marriage +<p><a id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> 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 <span class="smcap">a.d.</span> 409, being then in his fifty-sixth year. Nola was taken by Alaric shortly after the sack of Rome.</p></div> <div class="footnote"> -<p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> Much of a kindred nature might be gathered from the Stoics. Antoninus +<p><a id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> 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 @@ -24429,28 +24436,28 @@ longest and the shortest are thus brought to the same."</p></div> <div class="footnote"> -<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Augustine expresses himself more fully on this subject in his tract, <i>De +<p><a id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Augustine expresses himself more fully on this subject in his tract, <i>De cura pro mortuis gerenda</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Matt. x. 28.</p></div> +<p><a id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Matt. x. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> Luke xii. 4.</p></div> +<p><a id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> Luke xii. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> Ps. lxxix. 2, 3.</p></div> +<p><a id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> Ps. lxxix. 2, 3.</p></div> <div class="footnote"> -<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> Ps. cxvi. 15.</p></div> +<p><a id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> Ps. cxvi. 15.</p></div> <div class="footnote"> -<p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> Diogenes especially, and his followers. See also Seneca, <i>De Tranq.</i> c. 14, +<p><a id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> Diogenes especially, and his followers. See also Seneca, <i>De Tranq.</i> c. 14, and <i>Epist.</i> 92; and in Cicero's <i>Tusc. Disp.</i> 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 @@ -24458,115 +24465,115 @@ he rot in the earth or in the air."</p></div> <div class="footnote"> -<p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> Lucan, <i>Pharsalia</i>, vii. 819, of those whom Cæsar forbade to be buried after +<p><a id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> Lucan, <i>Pharsalia</i>, vii. 819, of those whom Cæsar forbade to be buried after the battle of Pharsalia.</p></div> <div class="footnote"> -<p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> Gen. xxv. 9, xxxv. 29, etc.</p></div> +<p><a id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> Gen. xxv. 9, xxxv. 29, etc.</p></div> <div class="footnote"> -<p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> Gen. xlvii. 29, l. 24.</p></div> +<p><a id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> Gen. xlvii. 29, l. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> Tob. xii. 12.</p></div> +<p><a id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> Tob. xii. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> Matt. xxvi. 10-13.</p></div> +<p><a id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> Matt. xxvi. 10-13.</p></div> <div class="footnote"> -<p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> John xix. 38.</p></div> +<p><a id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> John xix. 38.</p></div> <div class="footnote"> -<p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> Dan. iii.</p></div> +<p><a id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> Dan. iii.</p></div> <div class="footnote"> -<p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> Jonah.</p></div> +<p><a id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> Jonah.</p></div> <div class="footnote"> -<p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> "Second to none," as he is called by Herodotus, who first of all tells his +<p><a id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> "Second to none," as he is called by Herodotus, who first of all tells his well-known story (<i>Clio.</i> 23, 24).</p></div> <div class="footnote"> -<p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Augustine here uses the words of Cicero ("vigilando peremerunt"), who +<p><a id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Augustine here uses the words of Cicero ("vigilando peremerunt"), who refers to Regulus, <i>in Pisonem</i>, c. 19. Aulus Gellius, quoting Tubero and Tuditanus (vi. 4), adds some further particulars regarding these tortures.</p></div> <div class="footnote"> -<p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> As the Stoics generally would affirm.</p></div> +<p><a id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> As the Stoics generally would affirm.</p></div> <div class="footnote"> -<p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> Virgil, <i>Æneid</i>, vi. 434.</p></div> +<p><a id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> Virgil, <i>Æneid</i>, vi. 434.</p></div> <div class="footnote"> -<p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> Plutarch's <i>Life of Cato</i>, 72.</p></div> +<p><a id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> Plutarch's <i>Life of Cato</i>, 72.</p></div> <div class="footnote"> -<p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> 1 Cor. ii. 11.</p></div> +<p><a id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> 1 Cor. ii. 11.</p></div> <div class="footnote"> -<p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> Ecclus. iii. 27.</p></div> +<p><a id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> Ecclus. iii. 27.</p></div> <div class="footnote"> -<p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> Rom. xi. 33.</p></div> +<p><a id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> Rom. xi. 33.</p></div> <div class="footnote"> -<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> Ps. xlii. 10.</p></div> +<p><a id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> Ps. xlii. 10.</p></div> <div class="footnote"> -<p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> Ps. xcvi. 4, 5.</p></div> +<p><a id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> Ps. xcvi. 4, 5.</p></div> <div class="footnote"> -<p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> Originally the spectators had to stand, and now (according to Livy, <i>Ep.</i> +<p><a id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> Originally the spectators had to stand, and now (according to Livy, <i>Ep.</i> xlviii.) the old custom was restored.</p></div> <div class="footnote"> -<p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> Ps. xciv. 4.</p></div> +<p><a id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> Ps. xciv. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> 2 Tim. iii. 7.</p></div> +<p><a id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> 2 Tim. iii. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> "Pluvia defit, causa Christiani." Similar accusations and similar replies may +<p><a id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> "Pluvia defit, causa Christiani." Similar accusations and similar replies may be seen in the celebrated passage of Tertullian's <i>Apol.</i> c. 40, and in the eloquent exordium of Arnobius, <i>C. Gentes</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> Augustine is supposed to refer to Symmachus, who similarly accused the +<p><a id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Tertullian (<i>Apol.</i> c. 24) mentions Cœlestis as specially worshipped in Africa. +<p><a id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Tertullian (<i>Apol.</i> c. 24) mentions Cœlestis as specially worshipped in Africa. Augustine mentions her again in the 26th chapter of this book, and in other parts of his works.</p></div> <div class="footnote"> -<p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> Berecynthia is one of the many names of Rhea or Cybele. Livy (xxix. 11) +<p><a id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> 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 @@ -24577,34 +24584,34 @@ Ovid, <i>Fast.</i> iv. 337 et seq.</p></div> <div class="footnote"> -<p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> "Fercula," dishes, or courses.</p></div> +<p><a id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> "Fercula," dishes, or courses.</p></div> <div class="footnote"> -<p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> See Cicero, <i>De Nat. Deor.</i> ii. 24.</p></div> +<p><a id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> See Cicero, <i>De Nat. Deor.</i> ii. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Prov. vi. 26.</p></div> +<p><a id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> Prov. vi. 26.</p></div> <div class="footnote"> -<p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> Fugalia. Vives is uncertain to what feast Augustine refers. Censorinus +<p><a id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> 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."</p></div> <div class="footnote"> -<p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> Persius, <i>Sat.</i> iii. 66-72.</p></div> +<p><a id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> Persius, <i>Sat.</i> iii. 66-72.</p></div> <div class="footnote"> -<p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> See below, books viii.-xii.</p></div> +<p><a id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> See below, books viii.-xii.</p></div> <div class="footnote"> -<p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> "Galli," the castrated priests of Cybele, who were named after the river +<p><a id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> "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 (<i>Golden Ass</i>, viii.) gives a graphic and @@ -24614,11 +24621,11 @@ cut themselves with knives till the ground was wet with blood.</p></div> <div class="footnote"> -<p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> Persius, <i>Sat.</i> iii. 37.</p></div> +<p><a id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> Persius, <i>Sat.</i> iii. 37.</p></div> <div class="footnote"> -<p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> Ter. <i>Eun.</i> iii. 5. 36; and cf. the similar allusion in Aristoph. <i>Clouds</i>, +<p><a id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> Ter. <i>Eun.</i> iii. 5. 36; and cf. the similar allusion in Aristoph. <i>Clouds</i>, 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 (<i>De Brev. Vit.</i> c. xvi.) make the very same complaint; and it will be remembered @@ -24627,24 +24634,24 @@ Euripides was suspected of atheism.</p></div> <div class="footnote"> -<p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> This sentence recalls Augustine's own experience as a boy, which he bewails +<p><a id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> This sentence recalls Augustine's own experience as a boy, which he bewails in his <i>Confessions</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> Labeo, a jurist of the time of Augustus, learned in law and antiquities, +<p><a id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> "Lectisternia," feasts in which the images of the gods were laid on pillows +<p><a id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> "Lectisternia," feasts in which the images of the gods were laid on pillows in the streets, and all kinds of food set before them.</p></div> <div class="footnote"> -<p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> According to Livy (vii. 2), theatrical exhibitions were introduced in the +<p><a id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> According to Livy (vii. 2), theatrical exhibitions were introduced in the year 392 <span class="smcap">a. u. c.</span> 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 @@ -24652,29 +24659,29 @@ by Livy.</p></div> <div class="footnote"> -<p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> See the <i>Republic</i>, book iii.</p></div> +<p><a id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> See the <i>Republic</i>, book iii.</p></div> <div class="footnote"> -<p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> Comp. Tertullian, <i>De Spectac.</i> c. 22.</p></div> +<p><a id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> Comp. Tertullian, <i>De Spectac.</i> c. 22.</p></div> <div class="footnote"> -<p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> The Egyptian gods represented with dogs' heads, called by Lucan (viii. 832) +<p><a id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> The Egyptian gods represented with dogs' heads, called by Lucan (viii. 832) <i>semicanes deos</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> The Fever had, according to Vives, three altars in Rome. See Cicero, <i>De +<p><a id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> The Fever had, according to Vives, three altars in Rome. See Cicero, <i>De Nat. Deor.</i> iii. 25, and Ælian, <i>Var. Hist.</i> xii. 11.</p></div> <div class="footnote"> -<p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> Cicero, <i>De Republica</i>, v. Compare the third <i>Tusculan Quæst.</i> c. ii.</p></div> +<p><a id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> Cicero, <i>De Republica</i>, v. Compare the third <i>Tusculan Quæst.</i> c. ii.</p></div> <div class="footnote"> -<p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> In the year <span class="smcap">a.u.</span> 299, three ambassadors were sent from Rome to Athens to +<p><a id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> In the year <span class="smcap">a.u.</span> 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 @@ -24684,246 +24691,246 @@ These were graven on brass, and hung up for public information. Livy, iii. <div class="footnote"> -<p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> Possibly he refers to Plautus' <i>Persa</i>, iv. 4. 11-14.</p></div> +<p><a id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> Possibly he refers to Plautus' <i>Persa</i>, iv. 4. 11-14.</p></div> <div class="footnote"> -<p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> Sallust, <i>Cat. Con.</i> ix. Compare the similar saying of Tacitus regarding +<p><a id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> Sallust, <i>Cat. Con.</i> ix. Compare the similar saying of Tacitus regarding the chastity of the Germans: "Plusque ibi boni mores valent, quam alibi bonæ leges" (<i>Germ.</i> xix.).</p></div> <div class="footnote"> -<p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> The same collocation of words is used by Cicero with reference to the well-known +<p><a id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> <i>Æneid</i>, ii. 351-2.</p></div> +<p><a id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> <i>Æneid</i>, ii. 351-2.</p></div> <div class="footnote"> -<p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> 2 Cor. xi. 14.</p></div> +<p><a id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> 2 Cor. xi. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> Cicero, <i>C. Verrem</i>, vi. 8.</p></div> +<p><a id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> Cicero, <i>C. Verrem</i>, vi. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> Cicero, <i>C. Catilinam</i>, iii. 8.</p></div> +<p><a id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> Cicero, <i>C. Catilinam</i>, iii. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> Alluding to the sanctuary given to all who fled to Rome in its early days.</p></div> +<p><a id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> Alluding to the sanctuary given to all who fled to Rome in its early days.</p></div> <div class="footnote"> -<p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> Virgil, <i>Æneid</i>, i. 278.</p></div> +<p><a id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> Virgil, <i>Æneid</i>, i. 278.</p></div> <div class="footnote"> -<p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> Compare Aug. <i>Epist. ad Deogratias</i>, 102, 13; and <i>De Præd. Sanct.</i> 19.</p></div> +<p><a id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> Compare Aug. <i>Epist. ad Deogratias</i>, 102, 13; and <i>De Præd. Sanct.</i> 19.</p></div> <div class="footnote"> -<p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> Ch. <a href="#chap4">iv</a>.</p></div> +<p><a id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> Ch. <a href="#chap4">iv</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> Virg. <i>Georg.</i> i. 502, 'Laomedonteæ luimus perjuria Trojæ.'</p></div> +<p><a id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> Virg. <i>Georg.</i> i. 502, 'Laomedonteæ luimus perjuria Trojæ.'</p></div> <div class="footnote"> -<p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> <i>Iliad</i>, xx. 293 et seqq.</p></div> +<p><a id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> <i>Iliad</i>, xx. 293 et seqq.</p></div> <div class="footnote"> -<p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> <i>Æneid</i>, v. 810, 811.</p></div> +<p><a id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> <i>Æneid</i>, v. 810, 811.</p></div> <div class="footnote"> -<p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> Gratis et ingratis.</p></div> +<p><a id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> Gratis et ingratis.</p></div> <div class="footnote"> -<p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> <i>De Conj. Cat.</i> vi.</p></div> +<p><a id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> <i>De Conj. Cat.</i> vi.</p></div> <div class="footnote"> -<p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> Helen's husband.</p></div> +<p><a id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> Helen's husband.</p></div> <div class="footnote"> -<p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> Venus' husband.</p></div> +<p><a id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> Venus' husband.</p></div> <div class="footnote"> -<p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> Suetonius, in his <i>Life of Julius Cæsar</i> (c. 6), relates that, in pronouncing a +<p><a id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> Suetonius, in his <i>Life of Julius Cæsar</i> (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.</p></div> <div class="footnote"> -<p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> Livy, 83, one of the lost books; and Appian, <i>in Mithridat</i>.</p></div> +<p><a id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> Livy, 83, one of the lost books; and Appian, <i>in Mithridat</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> The gates of Janus were not the gates of a temple, but the gates of a passage +<p><a id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> The year of the Consuls T. Manlius and C. Atilius, <span class="smcap">a. u. c.</span> 519.</p></div> +<p><a id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> The year of the Consuls T. Manlius and C. Atilius, <span class="smcap">a. u. c.</span> 519.</p></div> <div class="footnote"> -<p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> Sall. <i>Conj. Cat.</i> ii.</p></div> +<p><a id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> Sall. <i>Conj. Cat.</i> ii.</p></div> <div class="footnote"> -<p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> <i>Æneid</i>, viii. 326-7.</p></div> +<p><a id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> <i>Æneid</i>, viii. 326-7.</p></div> <div class="footnote"> -<p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> Sall. <i>Cat. Conj.</i> vi.</p></div> +<p><a id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> Sall. <i>Cat. Conj.</i> vi.</p></div> <div class="footnote"> -<p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> <i>Æneid</i>, xi. 532.</p></div> +<p><a id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> <i>Æneid</i>, xi. 532.</p></div> <div class="footnote"> -<p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> <i>Ibid.</i> x. 464.</p></div> +<p><a id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> <i>Ibid.</i> x. 464.</p></div> <div class="footnote"> -<p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> Livy, x. 47.</p></div> +<p><a id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> Livy, x. 47.</p></div> <div class="footnote"> -<p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Being son of Apollo.</p></div> +<p><a id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Being son of Apollo.</p></div> <div class="footnote"> -<p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> Virgil, <i>Æn.</i> i. 286.</p></div> +<p><a id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> Virgil, <i>Æn.</i> i. 286.</p></div> <div class="footnote"> -<p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> <i>Pharsal.</i> v. 1.</p></div> +<p><a id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> <i>Pharsal.</i> v. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> <i>Æneid</i>, x. 821, of Lausus: +<p><a id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> <i>Æneid</i>, x. 821, of Lausus: </p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i0">"But when Anchises' son surveyed<br /></span> -<span class="i1">The fair, fair face so ghastly made,<br /></span> -<span class="i1">He groaned, by tenderness unmanned,<br /></span> -<span class="i1">And stretched the sympathizing hand," etc.<br /></span> +<span class="i0">"But when Anchises' son surveyed<br ></span> +<span class="i1">The fair, fair face so ghastly made,<br ></span> +<span class="i1">He groaned, by tenderness unmanned,<br ></span> +<span class="i1">And stretched the sympathizing hand," etc.<br ></span> </div></div></div> </div> <div class="footnote"> -<p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> Virgil, <i>Æneid</i>, vi. 813.</p></div> +<p><a id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> Virgil, <i>Æneid</i>, vi. 813.</p></div> <div class="footnote"> -<p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> Sallust, <i>Cat. Conj.</i> ii.</p></div> +<p><a id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> Sallust, <i>Cat. Conj.</i> ii.</p></div> <div class="footnote"> -<p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> Ps. x. 3.</p></div> +<p><a id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> Ps. x. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> <i>Æneid</i>, ii. 351-2.</p></div> +<p><a id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> <i>Æneid</i>, ii. 351-2.</p></div> <div class="footnote"> -<p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> Cicero, <i>De Rep.</i> ii. 10.</p></div> +<p><a id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> Cicero, <i>De Rep.</i> ii. 10.</p></div> <div class="footnote"> -<p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> <i>Contra Cat.</i> iii. 2.</p></div> +<p><a id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> <i>Contra Cat.</i> iii. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> <i>Æneid</i>, vi. 820, etc.</p></div> +<p><a id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> <i>Æneid</i>, vi. 820, etc.</p></div> <div class="footnote"> -<p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> His nephew.</p></div> +<p><a id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> His nephew.</p></div> <div class="footnote"> -<p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> <i>Hist.</i> i.</p></div> +<p><a id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> <i>Hist.</i> i.</p></div> <div class="footnote"> -<p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> Lectisternia, from <i>lectus</i>, a couch, and <i>sterno</i>, I spread.</p></div> +<p><a id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> Lectisternia, from <i>lectus</i>, a couch, and <i>sterno</i>, I spread.</p></div> <div class="footnote"> -<p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> <i>Proletarius</i>, from <i>proles</i>, offspring.</p></div> +<p><a id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> <i>Proletarius</i>, from <i>proles</i>, offspring.</p></div> <div class="footnote"> -<p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> The oracle ran: "Dico te, Pyrrhe, vincere posse Romanos."</p></div> +<p><a id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> The oracle ran: "Dico te, Pyrrhe, vincere posse Romanos."</p></div> <div class="footnote"> -<p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> Troy, Lavinia, Alba.</p></div> +<p><a id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> Troy, Lavinia, Alba.</p></div> <div class="footnote"> -<p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> Under the inscription on the temple some person wrote the line, "Vecordiæ +<p><a id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> Cicero, <i>in Catilin.</i> iii. <i>sub. fin.</i></p></div> +<p><a id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> Cicero, <i>in Catilin.</i> iii. <i>sub. fin.</i></p></div> <div class="footnote"> -<p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> Lucan, <i>Pharsal.</i> ii. 142-146.</p></div> +<p><a id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> Lucan, <i>Pharsal.</i> ii. 142-146.</p></div> <div class="footnote"> -<p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> Virgil, <i>Æneid</i>, i. 417.</p></div> +<p><a id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> Virgil, <i>Æneid</i>, i. 417.</p></div> <div class="footnote"> -<p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> In Augustine's letter to Evodius (169), which was written towards the end +<p><a id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Comp. Bacon's <i>Essay on the Vicissitudes of Things</i>.</p></div> +<p><a id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Comp. Bacon's <i>Essay on the Vicissitudes of Things</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> Matt. v. 45.</p></div> +<p><a id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> Matt. v. 45.</p></div> <div class="footnote"> -<p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> 2 Pet. ii. 19.</p></div> +<p><a id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> 2 Pet. ii. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> Nonius Marcell. borrows this anecdote from Cicero, <i>De Repub.</i> iii.</p></div> +<p><a id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> Nonius Marcell. borrows this anecdote from Cicero, <i>De Repub.</i> iii.</p></div> <div class="footnote"> -<p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> It was extinguished by Crassus in its third year.</p></div> +<p><a id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> It was extinguished by Crassus in its third year.</p></div> <div class="footnote"> -<p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> Cloacina, supposed by Lactantius (<i>De falsa relig.</i> i. 20), Cyprian (<i>De Idol. +<p><a id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> Cloacina, supposed by Lactantius (<i>De falsa relig.</i> i. 20), Cyprian (<i>De Idol. vanit.</i>), and Augustine (<i>infra.</i>, 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 @@ -24931,417 +24938,417 @@ to Venus, because the Romans after the end of the Sabine war purified themselves <div class="footnote"> -<p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> Forculum foribus, Cardeam cardini, Limentinum limini.</p></div> +<p><a id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> Forculum foribus, Cardeam cardini, Limentinum limini.</p></div> <div class="footnote"> -<p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> Virgil, <i>Eclog.</i> iii. 60.</p></div> +<p><a id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> Virgil, <i>Eclog.</i> iii. 60.</p></div> <div class="footnote"> -<p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Virgil, <i>Æneid</i>, i. 47.</p></div> +<p><a id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Virgil, <i>Æneid</i>, i. 47.</p></div> <div class="footnote"> -<p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> Cicero, <i>De Nat. Deor.</i> ii. 25.</p></div> +<p><a id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> Cicero, <i>De Nat. Deor.</i> ii. 25.</p></div> <div class="footnote"> -<p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Virgil, <i>Georg.</i> ii. 325, 326.</p></div> +<p><a id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Virgil, <i>Georg.</i> ii. 325, 326.</p></div> <div class="footnote"> -<p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Eusebius, <i>De Præp. Evang.</i> i. 10.</p></div> +<p><a id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Eusebius, <i>De Præp. Evang.</i> i. 10.</p></div> <div class="footnote"> -<p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> Virgil, <i>Georg.</i> iv. 221, 222.</p></div> +<p><a id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> Virgil, <i>Georg.</i> iv. 221, 222.</p></div> <div class="footnote"> -<p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> The feminine Fortune.</p></div> +<p><a id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> The feminine Fortune.</p></div> <div class="footnote"> -<p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> Hab. ii. 4.</p></div> +<p><a id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> Hab. ii. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> So called from the consent or harmony of the celestial movements of these +<p><a id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> So called from the consent or harmony of the celestial movements of these gods.</p></div> <div class="footnote"> -<p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> <i>Tusc. Quæst.</i> i. 26.</p></div> +<p><a id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> <i>Tusc. Quæst.</i> i. 26.</p></div> <div class="footnote"> -<p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> Livy, ii. 36; Cicero, <i>De Divin.</i> 26.</p></div> +<p><a id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> Livy, ii. 36; Cicero, <i>De Divin.</i> 26.</p></div> <div class="footnote"> -<p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> Called by Cicero (<i>De Oratore</i>, i. 39) the most eloquent of lawyers, and the +<p><a id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> Called by Cicero (<i>De Oratore</i>, i. 39) the most eloquent of lawyers, and the best skilled lawyer among eloquent men.</p></div> <div class="footnote"> -<p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> Superflua non nocent.</p></div> +<p><a id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> Superflua non nocent.</p></div> <div class="footnote"> -<p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Rom. i. 25.</p></div> +<p><a id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Rom. i. 25.</p></div> <div class="footnote"> -<p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> <i>De Divin.</i> ii. 37.</p></div> +<p><a id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> <i>De Divin.</i> ii. 37.</p></div> <div class="footnote"> -<p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Cic. <i>De Nat. Deorum</i>, lib. ii. c. 28.</p></div> +<p><a id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Cic. <i>De Nat. Deorum</i>, lib. ii. c. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> Superstition, from <i>superstes</i>. Against this etymology of Cicero, see Lact. +<p><a id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> Superstition, from <i>superstes</i>. Against this etymology of Cicero, see Lact. <i>Inst. Div.</i> iv. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> Balbus, from <i>balbutiens</i>, stammering, babbling.</p></div> +<p><a id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> Balbus, from <i>balbutiens</i>, stammering, babbling.</p></div> <div class="footnote"> -<p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> See Cicero, <i>De Nat. Deor.</i> i. 2.</p></div> +<p><a id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> See Cicero, <i>De Nat. Deor.</i> i. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> Plutarch's <i>Numa</i>, c. 8.</p></div> +<p><a id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> Plutarch's <i>Numa</i>, c. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> Written in the year 415.</p></div> +<p><a id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> Written in the year 415.</p></div> <div class="footnote"> -<p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> On the application of astrology to national prosperity, and the success of +<p><a id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> On the application of astrology to national prosperity, and the success of certain religions, see Lecky's <i>Rationalism</i>, i. 303.</p></div> <div class="footnote"> -<p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> This fact is not recorded in any of the extant works of Hippocrates or Cicero. +<p><a id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> 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, <i>De Fato</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> <i>i.e.</i> the potter.</p></div> +<p><a id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> <i>i.e.</i> the potter.</p></div> <div class="footnote"> -<p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> <i>Epist.</i> 107.</p></div> +<p><a id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> <i>Epist.</i> 107.</p></div> <div class="footnote"> -<p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> <i>Odyssey</i>, xviii. 136, 137.</p></div> +<p><a id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> <i>Odyssey</i>, xviii. 136, 137.</p></div> <div class="footnote"> -<p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> <i>De Divinat.</i> ii.</p></div> +<p><a id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> <i>De Divinat.</i> ii.</p></div> <div class="footnote"> -<p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> Ps. xiv. 1</p></div> +<p><a id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> Ps. xiv. 1</p></div> <div class="footnote"> -<p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> Book iii.</p></div> +<p><a id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> Book iii.</p></div> <div class="footnote"> -<p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Ps. lxii. 11, 12.</p></div> +<p><a id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Ps. lxii. 11, 12.</p></div> <div class="footnote"> -<p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> Sallust, <i>Cat.</i> vii.</p></div> +<p><a id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> Sallust, <i>Cat.</i> vii.</p></div> <div class="footnote"> -<p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> Augustine notes that the name consul is derived from <i>consulere</i>, and thus +<p><a id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> Augustine notes that the name consul is derived from <i>consulere</i>, and thus signifies a more benign rule than that of a rex (from <i>regere</i>), or dominus (from <i>dominari</i>).</p></div> <div class="footnote"> -<p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> <i>Æneid</i>, viii. 646.</p></div> +<p><a id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> <i>Æneid</i>, viii. 646.</p></div> <div class="footnote"> -<p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> <i>Æneid</i>, i. 279.</p></div> +<p><a id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> <i>Æneid</i>, i. 279.</p></div> <div class="footnote"> -<p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> <i>Ibid.</i> vi. 847.</p></div> +<p><a id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> <i>Ibid.</i> vi. 847.</p></div> <div class="footnote"> -<p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> Sallust, <i>in Cat.</i> c. xi.</p></div> +<p><a id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> Sallust, <i>in Cat.</i> c. xi.</p></div> <div class="footnote"> -<p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> Sallust, <i>in Cat.</i> c. 54.</p></div> +<p><a id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> Sallust, <i>in Cat.</i> c. 54.</p></div> <div class="footnote"> -<p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> 2 Cor. i. 12.</p></div> +<p><a id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> 2 Cor. i. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> Gal. vi. 4.</p></div> +<p><a id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> Gal. vi. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202"><span class="label">[202]</span></a> Sallust, <i>in Cat.</i> c. 52.</p></div> +<p><a id="Footnote_202_202"></a><a href="#FNanchor_202_202"><span class="label">[202]</span></a> Sallust, <i>in Cat.</i> c. 52.</p></div> <div class="footnote"> -<p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> Horace, <i>Epist.</i> i. 1. 36, 37.</p></div> +<p><a id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> Horace, <i>Epist.</i> i. 1. 36, 37.</p></div> <div class="footnote"> -<p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> Hor. <i>Carm.</i> ii. 2.</p></div> +<p><a id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> Hor. <i>Carm.</i> ii. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205"><span class="label">[205]</span></a> <i>Tusc. Quæst.</i> i. 2.</p></div> +<p><a id="Footnote_205_205"></a><a href="#FNanchor_205_205"><span class="label">[205]</span></a> <i>Tusc. Quæst.</i> i. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> John v. 44.</p></div> +<p><a id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> John v. 44.</p></div> <div class="footnote"> -<p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> John xii. 43.</p></div> +<p><a id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> John xii. 43.</p></div> <div class="footnote"> -<p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> Matt. x. 33.</p></div> +<p><a id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> Matt. x. 33.</p></div> <div class="footnote"> -<p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> Matt. vi. 1.</p></div> +<p><a id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> Matt. vi. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> Matt. v. 16.</p></div> +<p><a id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> Matt. v. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> Matt. vi. 2.</p></div> +<p><a id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> Matt. vi. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> <i>Jactantia.</i></p></div> +<p><a id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> <i>Jactantia.</i></p></div> <div class="footnote"> -<p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> <i>Æneid</i>, vi. 820.</p></div> +<p><a id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> <i>Æneid</i>, vi. 820.</p></div> <div class="footnote"> -<p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> Matt. x. 28.</p></div> +<p><a id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> Matt. x. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> Matt. viii. 22.</p></div> +<p><a id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> Matt. viii. 22.</p></div> <div class="footnote"> -<p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> Acts ii. 45.</p></div> +<p><a id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> Acts ii. 45.</p></div> <div class="footnote"> -<p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> Rom. viii. 18.</p></div> +<p><a id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> Rom. viii. 18.</p></div> <div class="footnote"> -<p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> Prov. viii. 15.</p></div> +<p><a id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> Prov. viii. 15.</p></div> <div class="footnote"> -<p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> <i>Æneid</i>, vii. 266.</p></div> +<p><a id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> <i>Æneid</i>, vii. 266.</p></div> <div class="footnote"> -<p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Job xxxiv. 30.</p></div> +<p><a id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Job xxxiv. 30.</p></div> <div class="footnote"> -<p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> Of the Thrasymene Lake and Cannæ.</p></div> +<p><a id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> Of the Thrasymene Lake and Cannæ.</p></div> <div class="footnote"> -<p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> Constantinople.</p></div> +<p><a id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> Constantinople.</p></div> <div class="footnote"> -<p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> Constantius, Constantine, and Constans.</p></div> +<p><a id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> Constantius, Constantine, and Constans.</p></div> <div class="footnote"> -<p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> <i>Panegyr. de tertio Honorii consulatu.</i></p></div> +<p><a id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> <i>Panegyr. de tertio Honorii consulatu.</i></p></div> <div class="footnote"> -<p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> <i>Tusc. Quaest.</i> v. 19.</p></div> +<p><a id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> <i>Tusc. Quaest.</i> v. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> Ps. xl. 4.</p></div> +<p><a id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> Ps. xl. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> Plato, in the <i>Timæus</i>.</p></div> +<p><a id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> Plato, in the <i>Timæus</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Ch. <a href="#chap11">xi</a>. and <a href="#chap21">xxi</a>.</p></div> +<p><a id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> Ch. <a href="#chap11">xi</a>. and <a href="#chap21">xxi</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> See Virgil, <i>Ec.</i> iii. 9.</p></div> +<p><a id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> See Virgil, <i>Ec.</i> iii. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> Of the four books <i>De Acad.</i>, dedicated to Varro, only a part of the first is +<p><a id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> Of the four books <i>De Acad.</i>, dedicated to Varro, only a part of the first is extant.</p></div> <div class="footnote"> -<p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Cicero, <i>De Quæst. Acad.</i> i. 3.</p></div> +<p><a id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Cicero, <i>De Quæst. Acad.</i> i. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> In his book <i>De Metris</i>, chapter on phalæcian verses.</p></div> +<p><a id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> In his book <i>De Metris</i>, chapter on phalæcian verses.</p></div> <div class="footnote"> -<p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Tarquin the Proud, having bought the books of the sibyl, appointed two +<p><a id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> Tarquin the Proud, having bought the books of the sibyl, appointed two men to preserve and interpret them (Dionys. Halic. <i>Antiq.</i> iv. 62). These were afterwards increased to ten, while the plebeians were contending for larger privileges; and subsequently five more were added.</p></div> <div class="footnote"> -<p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Ch. <a href="#chap31">31</a>.</p></div> +<p><a id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> Ch. <a href="#chap31">31</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> <i>Fabulare.</i></p></div> +<p><a id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> <i>Fabulare.</i></p></div> <div class="footnote"> -<p><a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236"><span class="label">[236]</span></a> <i>Fabulosum.</i></p></div> +<p><a id="Footnote_236_236"></a><a href="#FNanchor_236_236"><span class="label">[236]</span></a> <i>Fabulosum.</i></p></div> <div class="footnote"> -<p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> <i>Civile.</i></p></div> +<p><a id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> <i>Civile.</i></p></div> <div class="footnote"> -<p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> <i>Timeri.</i></p></div> +<p><a id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> <i>Timeri.</i></p></div> <div class="footnote"> -<p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> <i>Vereri.</i></p></div> +<p><a id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> <i>Vereri.</i></p></div> <div class="footnote"> -<p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> <i>Intercido</i>, I cut or cleave.</p></div> +<p><a id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> <i>Intercido</i>, I cut or cleave.</p></div> <div class="footnote"> -<p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</span></a> <i>Paranymphi.</i></p></div> +<p><a id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</span></a> <i>Paranymphi.</i></p></div> <div class="footnote"> -<p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> Comp. Tertullian, <i>Adv. Nat.</i> ii. 11; Arnobius, <i>Contra Gent.</i> iv.; Lactantius, +<p><a id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> Comp. Tertullian, <i>Adv. Nat.</i> ii. 11; Arnobius, <i>Contra Gent.</i> iv.; Lactantius, <i>Inst.</i> i. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> Mentioned also by Tertullian, <i>Apol.</i> 12, but not extant.</p></div> +<p><a id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> Mentioned also by Tertullian, <i>Apol.</i> 12, but not extant.</p></div> <div class="footnote"> -<p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> <i>Numina.</i> Another reading is <i>nomina</i>; and with either reading another translation +<p><a id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> <i>Numina.</i> Another reading is <i>nomina</i>; and with either reading another translation is admissible: "One is announcing to a god the names (or gods) who salute him."</p></div> <div class="footnote"> -<p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> Tert. <i>Apol.</i> 13, "Nec electio sine reprobatione;" and <i>Ad Nationes</i>, ii. 9, +<p><a id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> Tert. <i>Apol.</i> 13, "Nec electio sine reprobatione;" and <i>Ad Nationes</i>, ii. 9, "Si dei ut bulbi seliguntur, qui non seliguntur, reprobi pronuntiantur."</p></div> <div class="footnote"> -<p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> Cicero, <i>De Nat. Deor.</i> ii., distinguishes this Liber from Liber Bacchus, son +<p><a id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> Cicero, <i>De Nat. Deor.</i> ii., distinguishes this Liber from Liber Bacchus, son of Jupiter and Semele.</p></div> <div class="footnote"> -<p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> <i>Januam.</i></p></div> +<p><a id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> <i>Januam.</i></p></div> <div class="footnote"> -<p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> <i>Vivificator.</i></p></div> +<p><a id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> <i>Vivificator.</i></p></div> <div class="footnote"> -<p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> <i>Sensificator.</i></p></div> +<p><a id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> <i>Sensificator.</i></p></div> <div class="footnote"> -<p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> As we say, "right-minded."</p></div> +<p><a id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> As we say, "right-minded."</p></div> <div class="footnote"> -<p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Ch. <a href="#chap21">21</a>, <a href="#chap23">23</a>.</p></div> +<p><a id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Ch. <a href="#chap21">21</a>, <a href="#chap23">23</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> The father Saturn, and the mother Ops, <i>e.g.</i>, being more obscure than their +<p><a id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> The father Saturn, and the mother Ops, <i>e.g.</i>, being more obscure than their son Jupiter and daughter Juno.</p></div> <div class="footnote"> -<p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Sallust, <i>Cat. Conj.</i> ch. 8.</p></div> +<p><a id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Sallust, <i>Cat. Conj.</i> ch. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> Vicus argentarius.</p></div> +<p><a id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> Vicus argentarius.</p></div> <div class="footnote"> -<p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> Virgil, <i>Æneid</i>, viii. 357, 358.</p></div> +<p><a id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> Virgil, <i>Æneid</i>, viii. 357, 358.</p></div> <div class="footnote"> -<p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> Quadrifrons.</p></div> +<p><a id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> Quadrifrons.</p></div> <div class="footnote"> -<p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> Frons.</p></div> +<p><a id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> Frons.</p></div> <div class="footnote"> -<p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> "Quanto iste innocentior esset, tanto frontosior appareret;" being used for +<p><a id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> "Quanto iste innocentior esset, tanto frontosior appareret;" being used for the shamelessness of innocence, as we use "face" for the shamelessness of impudence.</p></div> <div class="footnote"> -<p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> Cicero, <i>Tusc. Quæst.</i> v. 13.</p></div> +<p><a id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> Cicero, <i>Tusc. Quæst.</i> v. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> An interesting account of the changes made in the Roman year by Numa is +<p><a id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> An interesting account of the changes made in the Roman year by Numa is given in Plutarch's life of that king. Ovid also (<i>Fasti</i>, 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 @@ -25349,626 +25356,626 @@ piamina patres."</p></div> <div class="footnote"> -<p><a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261"><span class="label">[261]</span></a> Ennius, in Cicero, <i>De Nat. Deor.</i> ii. 18.</p></div> +<p><a id="Footnote_261_261"></a><a href="#FNanchor_261_261"><span class="label">[261]</span></a> Ennius, in Cicero, <i>De Nat. Deor.</i> ii. 18.</p></div> <div class="footnote"> -<p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> John x. 9.</p></div> +<p><a id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> John x. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263"><span class="label">[263]</span></a> <i>Georgic</i>, ii. 470.</p></div> +<p><a id="Footnote_263_263"></a><a href="#FNanchor_263_263"><span class="label">[263]</span></a> <i>Georgic</i>, ii. 470.</p></div> <div class="footnote"> -<p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> <i>Summa</i>, which also includes the meaning "last."</p></div> +<p><a id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> <i>Summa</i>, which also includes the meaning "last."</p></div> <div class="footnote"> -<p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> Virgil, <i>Eclog.</i> iii. 60, who borrows the expression from the <i>Phænomena</i> of +<p><a id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> Virgil, <i>Eclog.</i> iii. 60, who borrows the expression from the <i>Phænomena</i> of Aratus.</p></div> <div class="footnote"> -<p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Soranus lived about <span class="smcap">b.c.</span> 100. See Smith's <i>Dict.</i></p></div> +<p><a id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Soranus lived about <span class="smcap">b.c.</span> 100. See Smith's <i>Dict.</i></p></div> <div class="footnote"> -<p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> Tigillus.</p></div> +<p><a id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> Tigillus.</p></div> <div class="footnote"> -<p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> Ruma.</p></div> +<p><a id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> Ruma.</p></div> <div class="footnote"> -<p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> "Pecunia," that is, property; the original meaning of "pecunia" being +<p><a id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> "Pecunia," that is, property; the original meaning of "pecunia" being property in cattle, then property or wealth of any kind. Comp. Augustine, <i>De discipl. Christ.</i> 6.</p></div> <div class="footnote"> -<p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> Sallust, <i>Catil.</i> c. 11.</p></div> +<p><a id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> Sallust, <i>Catil.</i> c. 11.</p></div> <div class="footnote"> -<p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> Quasi medius currens.</p></div> +<p><a id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> Quasi medius currens.</p></div> <div class="footnote"> -<p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> Nuncius.</p></div> +<p><a id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> Nuncius.</p></div> <div class="footnote"> -<p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> Enunciantur.</p></div> +<p><a id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> Enunciantur.</p></div> <div class="footnote"> -<p><a name="Footnote_274_274" id="Footnote_274_274"></a><a href="#FNanchor_274_274"><span class="label">[274]</span></a> Cœlo.</p></div> +<p><a id="Footnote_274_274"></a><a href="#FNanchor_274_274"><span class="label">[274]</span></a> Cœlo.</p></div> <div class="footnote"> -<p><a name="Footnote_275_275" id="Footnote_275_275"></a><a href="#FNanchor_275_275"><span class="label">[275]</span></a> Cœlum.</p></div> +<p><a id="Footnote_275_275"></a><a href="#FNanchor_275_275"><span class="label">[275]</span></a> Cœlum.</p></div> <div class="footnote"> -<p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> Sc. Χρόνος.</p></div> +<p><a id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> Sc. Χρόνος.</p></div> <div class="footnote"> -<p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> See c. <a href="#chap16">16</a>.</p></div> +<p><a id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> See c. <a href="#chap16">16</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> Varro, <i>De Ling. Lat.</i> v. 68.</p></div> +<p><a id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> Varro, <i>De Ling. Lat.</i> v. 68.</p></div> <div class="footnote"> -<p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> Nourisher.</p></div> +<p><a id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> Nourisher.</p></div> <div class="footnote"> -<p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> Returner.</p></div> +<p><a id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> Returner.</p></div> <div class="footnote"> -<p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> In the book <i>De Ratione Naturali Deorum</i>.</p></div> +<p><a id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> In the book <i>De Ratione Naturali Deorum</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_282_282" id="Footnote_282_282"></a><a href="#FNanchor_282_282"><span class="label">[282]</span></a> Mundum.</p></div> +<p><a id="Footnote_282_282"></a><a href="#FNanchor_282_282"><span class="label">[282]</span></a> Mundum.</p></div> <div class="footnote"> -<p><a name="Footnote_283_283" id="Footnote_283_283"></a><a href="#FNanchor_283_283"><span class="label">[283]</span></a> Immundum.</p></div> +<p><a id="Footnote_283_283"></a><a href="#FNanchor_283_283"><span class="label">[283]</span></a> Immundum.</p></div> <div class="footnote"> -<p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> Mundus.</p></div> +<p><a id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> Mundus.</p></div> <div class="footnote"> -<p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> Mundum.</p></div> +<p><a id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> Mundum.</p></div> <div class="footnote"> -<p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> Virgil, <i>Æneid</i>, viii. 319-20.</p></div> +<p><a id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> Virgil, <i>Æneid</i>, viii. 319-20.</p></div> <div class="footnote"> -<p><a name="Footnote_287_287" id="Footnote_287_287"></a><a href="#FNanchor_287_287"><span class="label">[287]</span></a> In the <i>Timæus</i>.</p></div> +<p><a id="Footnote_287_287"></a><a href="#FNanchor_287_287"><span class="label">[287]</span></a> In the <i>Timæus</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> Plutarch's <i>Numa</i>; Livy, xl. 29.</p></div> +<p><a id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> Plutarch's <i>Numa</i>; Livy, xl. 29.</p></div> <div class="footnote"> -<p><a name="Footnote_289_289" id="Footnote_289_289"></a><a href="#FNanchor_289_289"><span class="label">[289]</span></a> Comp. Lactantius, <i>Instit.</i> i. 6.</p></div> +<p><a id="Footnote_289_289"></a><a href="#FNanchor_289_289"><span class="label">[289]</span></a> Comp. Lactantius, <i>Instit.</i> i. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_290_290" id="Footnote_290_290"></a><a href="#FNanchor_290_290"><span class="label">[290]</span></a> Egesserit.</p></div> +<p><a id="Footnote_290_290"></a><a href="#FNanchor_290_290"><span class="label">[290]</span></a> Egesserit.</p></div> <div class="footnote"> -<p><a name="Footnote_291_291" id="Footnote_291_291"></a><a href="#FNanchor_291_291"><span class="label">[291]</span></a> Wisdom vii. 24-27.</p></div> +<p><a id="Footnote_291_291"></a><a href="#FNanchor_291_291"><span class="label">[291]</span></a> Wisdom vii. 24-27.</p></div> <div class="footnote"> -<p><a name="Footnote_292_292" id="Footnote_292_292"></a><a href="#FNanchor_292_292"><span class="label">[292]</span></a> "Sapiens," that is, a wise man, one who had attained to wisdom.</p></div> +<p><a id="Footnote_292_292"></a><a href="#FNanchor_292_292"><span class="label">[292]</span></a> "Sapiens," that is, a wise man, one who had attained to wisdom.</p></div> <div class="footnote"> -<p><a name="Footnote_293_293" id="Footnote_293_293"></a><a href="#FNanchor_293_293"><span class="label">[293]</span></a> Finem boni.</p></div> +<p><a id="Footnote_293_293"></a><a href="#FNanchor_293_293"><span class="label">[293]</span></a> Finem boni.</p></div> <div class="footnote"> -<p><a name="Footnote_294_294" id="Footnote_294_294"></a><a href="#FNanchor_294_294"><span class="label">[294]</span></a> Dii majorum gentium.</p></div> +<p><a id="Footnote_294_294"></a><a href="#FNanchor_294_294"><span class="label">[294]</span></a> Dii majorum gentium.</p></div> <div class="footnote"> -<p><a name="Footnote_295_295" id="Footnote_295_295"></a><a href="#FNanchor_295_295"><span class="label">[295]</span></a> Book i. 13.</p></div> +<p><a id="Footnote_295_295"></a><a href="#FNanchor_295_295"><span class="label">[295]</span></a> Book i. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> Rom. i. 19, 20.</p></div> +<p><a id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> Rom. i. 19, 20.</p></div> <div class="footnote"> -<p><a name="Footnote_297_297" id="Footnote_297_297"></a><a href="#FNanchor_297_297"><span class="label">[297]</span></a> Col. ii. 8.</p></div> +<p><a id="Footnote_297_297"></a><a href="#FNanchor_297_297"><span class="label">[297]</span></a> Col. ii. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> Rom. i. 19, 20.</p></div> +<p><a id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> Rom. i. 19, 20.</p></div> <div class="footnote"> -<p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> Acts xvii. 28.</p></div> +<p><a id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> Acts xvii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> Rom. i. 21-23.</p></div> +<p><a id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> Rom. i. 21-23.</p></div> <div class="footnote"> -<p><a name="Footnote_301_301" id="Footnote_301_301"></a><a href="#FNanchor_301_301"><span class="label">[301]</span></a> <i>De Doctrina Christiana</i>, ii. 43. Comp. <i>Retract.</i> ii. 4, 2.</p></div> +<p><a id="Footnote_301_301"></a><a href="#FNanchor_301_301"><span class="label">[301]</span></a> <i>De Doctrina Christiana</i>, ii. 43. Comp. <i>Retract.</i> ii. 4, 2.</p></div> <div class="footnote"> -<p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> Liberating Jewish slaves, and sending gifts to the temple. See Josephus, +<p><a id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> Liberating Jewish slaves, and sending gifts to the temple. See Josephus, <i>Ant.</i> xii. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_303_303" id="Footnote_303_303"></a><a href="#FNanchor_303_303"><span class="label">[303]</span></a> Gen. i. 1, 2.</p></div> +<p><a id="Footnote_303_303"></a><a href="#FNanchor_303_303"><span class="label">[303]</span></a> Gen. i. 1, 2.</p></div> <div class="footnote"> -<p><a name="Footnote_304_304" id="Footnote_304_304"></a><a href="#FNanchor_304_304"><span class="label">[304]</span></a> Spiritus.</p></div> +<p><a id="Footnote_304_304"></a><a href="#FNanchor_304_304"><span class="label">[304]</span></a> Spiritus.</p></div> <div class="footnote"> -<p><a name="Footnote_305_305" id="Footnote_305_305"></a><a href="#FNanchor_305_305"><span class="label">[305]</span></a> Ex. iii. 14.</p></div> +<p><a id="Footnote_305_305"></a><a href="#FNanchor_305_305"><span class="label">[305]</span></a> Ex. iii. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_306_306" id="Footnote_306_306"></a><a href="#FNanchor_306_306"><span class="label">[306]</span></a> Rom. i. 20.</p></div> +<p><a id="Footnote_306_306"></a><a href="#FNanchor_306_306"><span class="label">[306]</span></a> Rom. i. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_307_307" id="Footnote_307_307"></a><a href="#FNanchor_307_307"><span class="label">[307]</span></a> Ch. <a href="#chap14">14</a>.</p></div> +<p><a id="Footnote_307_307"></a><a href="#FNanchor_307_307"><span class="label">[307]</span></a> Ch. <a href="#chap14">14</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> <i>De Deo Socratis.</i></p></div> +<p><a id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> <i>De Deo Socratis.</i></p></div> <div class="footnote"> -<p><a name="Footnote_309_309" id="Footnote_309_309"></a><a href="#FNanchor_309_309"><span class="label">[309]</span></a> Virgil, <i>Æn.</i> 7. 338.</p></div> +<p><a id="Footnote_309_309"></a><a href="#FNanchor_309_309"><span class="label">[309]</span></a> Virgil, <i>Æn.</i> 7. 338.</p></div> <div class="footnote"> -<p><a name="Footnote_310_310" id="Footnote_310_310"></a><a href="#FNanchor_310_310"><span class="label">[310]</span></a> Virgil, <i>Æn.</i> 4. 492, 493.</p></div> +<p><a id="Footnote_310_310"></a><a href="#FNanchor_310_310"><span class="label">[310]</span></a> Virgil, <i>Æn.</i> 4. 492, 493.</p></div> <div class="footnote"> -<p><a name="Footnote_311_311" id="Footnote_311_311"></a><a href="#FNanchor_311_311"><span class="label">[311]</span></a> Virgil, <i>Ec.</i> 8. 99.</p></div> +<p><a id="Footnote_311_311"></a><a href="#FNanchor_311_311"><span class="label">[311]</span></a> Virgil, <i>Ec.</i> 8. 99.</p></div> <div class="footnote"> -<p><a name="Footnote_312_312" id="Footnote_312_312"></a><a href="#FNanchor_312_312"><span class="label">[312]</span></a> Pliny (<i>Hist. Nat.</i> xxviii. 2) and others quote the law as running: "Qui +<p><a id="Footnote_312_312"></a><a href="#FNanchor_312_312"><span class="label">[312]</span></a> Pliny (<i>Hist. Nat.</i> xxviii. 2) and others quote the law as running: "Qui fruges incantasit, qui malum carmen incantasit.... neu alienam segetem pelexeris."</p></div> <div class="footnote"> -<p><a name="Footnote_313_313" id="Footnote_313_313"></a><a href="#FNanchor_313_313"><span class="label">[313]</span></a> Before Claudius, the prefect of Africa, a heathen.</p></div> +<p><a id="Footnote_313_313"></a><a href="#FNanchor_313_313"><span class="label">[313]</span></a> Before Claudius, the prefect of Africa, a heathen.</p></div> <div class="footnote"> -<p><a name="Footnote_314_314" id="Footnote_314_314"></a><a href="#FNanchor_314_314"><span class="label">[314]</span></a> Another reading, "whom they could not know, though near to themselves."</p></div> +<p><a id="Footnote_314_314"></a><a href="#FNanchor_314_314"><span class="label">[314]</span></a> Another reading, "whom they could not know, though near to themselves."</p></div> <div class="footnote"> -<p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> These quotations are from a dialogue between Hermes and Æsculapius, +<p><a id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> These quotations are from a dialogue between Hermes and Æsculapius, which is said to have been translated into Latin by Apuleius.</p></div> <div class="footnote"> -<p><a name="Footnote_316_316" id="Footnote_316_316"></a><a href="#FNanchor_316_316"><span class="label">[316]</span></a> Rom. i. 21.</p></div> +<p><a id="Footnote_316_316"></a><a href="#FNanchor_316_316"><span class="label">[316]</span></a> Rom. i. 21.</p></div> <div class="footnote"> -<p><a name="Footnote_317_317" id="Footnote_317_317"></a><a href="#FNanchor_317_317"><span class="label">[317]</span></a> Jer. xvi. 20.</p></div> +<p><a id="Footnote_317_317"></a><a href="#FNanchor_317_317"><span class="label">[317]</span></a> Jer. xvi. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_318_318" id="Footnote_318_318"></a><a href="#FNanchor_318_318"><span class="label">[318]</span></a> Zech. xiii. 2.</p></div> +<p><a id="Footnote_318_318"></a><a href="#FNanchor_318_318"><span class="label">[318]</span></a> Zech. xiii. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_319_319" id="Footnote_319_319"></a><a href="#FNanchor_319_319"><span class="label">[319]</span></a> Isa. xix. 1.</p></div> +<p><a id="Footnote_319_319"></a><a href="#FNanchor_319_319"><span class="label">[319]</span></a> Isa. xix. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_320_320" id="Footnote_320_320"></a><a href="#FNanchor_320_320"><span class="label">[320]</span></a> Matt. xvi. 16.</p></div> +<p><a id="Footnote_320_320"></a><a href="#FNanchor_320_320"><span class="label">[320]</span></a> Matt. xvi. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_321_321" id="Footnote_321_321"></a><a href="#FNanchor_321_321"><span class="label">[321]</span></a> Matt. viii. 29.</p></div> +<p><a id="Footnote_321_321"></a><a href="#FNanchor_321_321"><span class="label">[321]</span></a> Matt. viii. 29.</p></div> <div class="footnote"> -<p><a name="Footnote_322_322" id="Footnote_322_322"></a><a href="#FNanchor_322_322"><span class="label">[322]</span></a> Ps. xcvi. 1.</p></div> +<p><a id="Footnote_322_322"></a><a href="#FNanchor_322_322"><span class="label">[322]</span></a> Ps. xcvi. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_323_323" id="Footnote_323_323"></a><a href="#FNanchor_323_323"><span class="label">[323]</span></a> Ps. cxv. 5, etc.</p></div> +<p><a id="Footnote_323_323"></a><a href="#FNanchor_323_323"><span class="label">[323]</span></a> Ps. cxv. 5, etc.</p></div> <div class="footnote"> -<p><a name="Footnote_324_324" id="Footnote_324_324"></a><a href="#FNanchor_324_324"><span class="label">[324]</span></a> 1 Cor. x. 19, 20.</p></div> +<p><a id="Footnote_324_324"></a><a href="#FNanchor_324_324"><span class="label">[324]</span></a> 1 Cor. x. 19, 20.</p></div> <div class="footnote"> -<p><a name="Footnote_325_325" id="Footnote_325_325"></a><a href="#FNanchor_325_325"><span class="label">[325]</span></a> Ps. xcvi. 1-5.</p></div> +<p><a id="Footnote_325_325"></a><a href="#FNanchor_325_325"><span class="label">[325]</span></a> Ps. xcvi. 1-5.</p></div> <div class="footnote"> -<p><a name="Footnote_326_326" id="Footnote_326_326"></a><a href="#FNanchor_326_326"><span class="label">[326]</span></a> Jer. xvi. 20.</p></div> +<p><a id="Footnote_326_326"></a><a href="#FNanchor_326_326"><span class="label">[326]</span></a> Jer. xvi. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_327_327" id="Footnote_327_327"></a><a href="#FNanchor_327_327"><span class="label">[327]</span></a> Ornamenta memoriarum.</p></div> +<p><a id="Footnote_327_327"></a><a href="#FNanchor_327_327"><span class="label">[327]</span></a> Ornamenta memoriarum.</p></div> <div class="footnote"> -<p><a name="Footnote_328_328" id="Footnote_328_328"></a><a href="#FNanchor_328_328"><span class="label">[328]</span></a> Comp. <i>The Confessions</i>, vi. 2.</p></div> +<p><a id="Footnote_328_328"></a><a href="#FNanchor_328_328"><span class="label">[328]</span></a> Comp. <i>The Confessions</i>, vi. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_329_329" id="Footnote_329_329"></a><a href="#FNanchor_329_329"><span class="label">[329]</span></a> See Plutarch, on the Cessation of Oracles.</p></div> +<p><a id="Footnote_329_329"></a><a href="#FNanchor_329_329"><span class="label">[329]</span></a> See Plutarch, on the Cessation of Oracles.</p></div> <div class="footnote"> -<p><a name="Footnote_330_330" id="Footnote_330_330"></a><a href="#FNanchor_330_330"><span class="label">[330]</span></a> The <i>De Deo Socratis.</i></p></div> +<p><a id="Footnote_330_330"></a><a href="#FNanchor_330_330"><span class="label">[330]</span></a> The <i>De Deo Socratis.</i></p></div> <div class="footnote"> -<p><a name="Footnote_331_331" id="Footnote_331_331"></a><a href="#FNanchor_331_331"><span class="label">[331]</span></a> <i>De Fin.</i> iii. 20; <i>Tusc. Disp.</i> iii. 4.</p></div> +<p><a id="Footnote_331_331"></a><a href="#FNanchor_331_331"><span class="label">[331]</span></a> <i>De Fin.</i> iii. 20; <i>Tusc. Disp.</i> iii. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_332_332" id="Footnote_332_332"></a><a href="#FNanchor_332_332"><span class="label">[332]</span></a> The distinction between <i>bona</i> and <i>commoda</i> is thus given by Seneca (<i>Ep.</i> 87, +<p><a id="Footnote_332_332"></a><a href="#FNanchor_332_332"><span class="label">[332]</span></a> The distinction between <i>bona</i> and <i>commoda</i> is thus given by Seneca (<i>Ep.</i> 87, <i>ad fin.</i>): "Commodum est quod plus usus est quam molestiæ; bonum sincerum debet esse et ab omni parte innoxium."</p></div> <div class="footnote"> -<p><a name="Footnote_333_333" id="Footnote_333_333"></a><a href="#FNanchor_333_333"><span class="label">[333]</span></a> Book xix. ch. 1.</p></div> +<p><a id="Footnote_333_333"></a><a href="#FNanchor_333_333"><span class="label">[333]</span></a> Book xix. ch. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> See <i>Diog. Laert.</i> ii. 71.</p></div> +<p><a id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> See <i>Diog. Laert.</i> ii. 71.</p></div> <div class="footnote"> -<p><a name="Footnote_335_335" id="Footnote_335_335"></a><a href="#FNanchor_335_335"><span class="label">[335]</span></a> Virgil, <i>Æneid</i>, iv. 449.</p></div> +<p><a id="Footnote_335_335"></a><a href="#FNanchor_335_335"><span class="label">[335]</span></a> Virgil, <i>Æneid</i>, iv. 449.</p></div> <div class="footnote"> -<p><a name="Footnote_336_336" id="Footnote_336_336"></a><a href="#FNanchor_336_336"><span class="label">[336]</span></a> Seneca, <i>De Clem.</i> ii. 4 and 5.</p></div> +<p><a id="Footnote_336_336"></a><a href="#FNanchor_336_336"><span class="label">[336]</span></a> Seneca, <i>De Clem.</i> ii. 4 and 5.</p></div> <div class="footnote"> -<p><a name="Footnote_337_337" id="Footnote_337_337"></a><a href="#FNanchor_337_337"><span class="label">[337]</span></a> <i>Pro. Lig.</i> c. 12.</p></div> +<p><a id="Footnote_337_337"></a><a href="#FNanchor_337_337"><span class="label">[337]</span></a> <i>Pro. Lig.</i> c. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_338_338" id="Footnote_338_338"></a><a href="#FNanchor_338_338"><span class="label">[338]</span></a> <i>De Oratore</i>, i. 11, 47.</p></div> +<p><a id="Footnote_338_338"></a><a href="#FNanchor_338_338"><span class="label">[338]</span></a> <i>De Oratore</i>, i. 11, 47.</p></div> <div class="footnote"> -<p><a name="Footnote_339_339" id="Footnote_339_339"></a><a href="#FNanchor_339_339"><span class="label">[339]</span></a> <i>De Deo Soc.</i></p></div> +<p><a id="Footnote_339_339"></a><a href="#FNanchor_339_339"><span class="label">[339]</span></a> <i>De Deo Soc.</i></p></div> <div class="footnote"> -<p><a name="Footnote_340_340" id="Footnote_340_340"></a><a href="#FNanchor_340_340"><span class="label">[340]</span></a> <i>De Deo Soc.</i></p></div> +<p><a id="Footnote_340_340"></a><a href="#FNanchor_340_340"><span class="label">[340]</span></a> <i>De Deo Soc.</i></p></div> <div class="footnote"> -<p><a name="Footnote_341_341" id="Footnote_341_341"></a><a href="#FNanchor_341_341"><span class="label">[341]</span></a> <i>De Deo Soc.</i></p></div> +<p><a id="Footnote_341_341"></a><a href="#FNanchor_341_341"><span class="label">[341]</span></a> <i>De Deo Soc.</i></p></div> <div class="footnote"> -<p><a name="Footnote_342_342" id="Footnote_342_342"></a><a href="#FNanchor_342_342"><span class="label">[342]</span></a> <i>Cat. Conj.</i> i.</p></div> +<p><a id="Footnote_342_342"></a><a href="#FNanchor_342_342"><span class="label">[342]</span></a> <i>Cat. Conj.</i> i.</p></div> <div class="footnote"> -<p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> Plotinus died in 270 <span class="smcap">a.d.</span> For his relation to Plato, see Augustine's <i>Contra +<p><a id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> Plotinus died in 270 <span class="smcap">a.d.</span> For his relation to Plato, see Augustine's <i>Contra Acad.</i> iii. 41.</p></div> <div class="footnote"> -<p><a name="Footnote_344_344" id="Footnote_344_344"></a><a href="#FNanchor_344_344"><span class="label">[344]</span></a> <i>Ennead.</i> iv. 3. 12.</p></div> +<p><a id="Footnote_344_344"></a><a href="#FNanchor_344_344"><span class="label">[344]</span></a> <i>Ennead.</i> iv. 3. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_345_345" id="Footnote_345_345"></a><a href="#FNanchor_345_345"><span class="label">[345]</span></a> Apuleius, not Plotinus.</p></div> +<p><a id="Footnote_345_345"></a><a href="#FNanchor_345_345"><span class="label">[345]</span></a> Apuleius, not Plotinus.</p></div> <div class="footnote"> -<p><a name="Footnote_346_346" id="Footnote_346_346"></a><a href="#FNanchor_346_346"><span class="label">[346]</span></a> <i>De Deo Socratis.</i></p></div> +<p><a id="Footnote_346_346"></a><a href="#FNanchor_346_346"><span class="label">[346]</span></a> <i>De Deo Socratis.</i></p></div> <div class="footnote"> -<p><a name="Footnote_347_347" id="Footnote_347_347"></a><a href="#FNanchor_347_347"><span class="label">[347]</span></a> Apuleius, <i>ibid.</i></p></div> +<p><a id="Footnote_347_347"></a><a href="#FNanchor_347_347"><span class="label">[347]</span></a> Apuleius, <i>ibid.</i></p></div> <div class="footnote"> -<p><a name="Footnote_348_348" id="Footnote_348_348"></a><a href="#FNanchor_348_348"><span class="label">[348]</span></a> Virgil, <i>Georg.</i> i. 5.</p></div> +<p><a id="Footnote_348_348"></a><a href="#FNanchor_348_348"><span class="label">[348]</span></a> Virgil, <i>Georg.</i> i. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_349_349" id="Footnote_349_349"></a><a href="#FNanchor_349_349"><span class="label">[349]</span></a> Augustine apparently quotes from memory from two passages of the <i>Enneades</i>, +<p><a id="Footnote_349_349"></a><a href="#FNanchor_349_349"><span class="label">[349]</span></a> Augustine apparently quotes from memory from two passages of the <i>Enneades</i>, I. vi. 8, and ii. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_350_350" id="Footnote_350_350"></a><a href="#FNanchor_350_350"><span class="label">[350]</span></a> Or, humanity.</p></div> +<p><a id="Footnote_350_350"></a><a href="#FNanchor_350_350"><span class="label">[350]</span></a> Or, humanity.</p></div> <div class="footnote"> -<p><a name="Footnote_351_351" id="Footnote_351_351"></a><a href="#FNanchor_351_351"><span class="label">[351]</span></a> Comp. <i>De Trin.</i> 13. 22.</p></div> +<p><a id="Footnote_351_351"></a><a href="#FNanchor_351_351"><span class="label">[351]</span></a> Comp. <i>De Trin.</i> 13. 22.</p></div> <div class="footnote"> -<p><a name="Footnote_352_352" id="Footnote_352_352"></a><a href="#FNanchor_352_352"><span class="label">[352]</span></a> 1 Tim. ii. 5.</p></div> +<p><a id="Footnote_352_352"></a><a href="#FNanchor_352_352"><span class="label">[352]</span></a> 1 Tim. ii. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_353_353" id="Footnote_353_353"></a><a href="#FNanchor_353_353"><span class="label">[353]</span></a> δαίμων = δαήμων, knowing; so Plato, <i>Cratylus</i>, 398. <span class="smcap">b.</span></p></div> +<p><a id="Footnote_353_353"></a><a href="#FNanchor_353_353"><span class="label">[353]</span></a> δαίμων = δαήμων, knowing; so Plato, <i>Cratylus</i>, 398. <span class="smcap">b.</span></p></div> <div class="footnote"> -<p><a name="Footnote_354_354" id="Footnote_354_354"></a><a href="#FNanchor_354_354"><span class="label">[354]</span></a> 1 Cor. viii. 1.</p></div> +<p><a id="Footnote_354_354"></a><a href="#FNanchor_354_354"><span class="label">[354]</span></a> 1 Cor. viii. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_355_355" id="Footnote_355_355"></a><a href="#FNanchor_355_355"><span class="label">[355]</span></a> Mark i. 24.</p></div> +<p><a id="Footnote_355_355"></a><a href="#FNanchor_355_355"><span class="label">[355]</span></a> Mark i. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_356_356" id="Footnote_356_356"></a><a href="#FNanchor_356_356"><span class="label">[356]</span></a> Matt. iv. 3-11.</p></div> +<p><a id="Footnote_356_356"></a><a href="#FNanchor_356_356"><span class="label">[356]</span></a> Matt. iv. 3-11.</p></div> <div class="footnote"> -<p><a name="Footnote_357_357" id="Footnote_357_357"></a><a href="#FNanchor_357_357"><span class="label">[357]</span></a> <i>Timæus.</i></p></div> +<p><a id="Footnote_357_357"></a><a href="#FNanchor_357_357"><span class="label">[357]</span></a> <i>Timæus.</i></p></div> <div class="footnote"> -<p><a name="Footnote_358_358" id="Footnote_358_358"></a><a href="#FNanchor_358_358"><span class="label">[358]</span></a> Ps. l. 1.</p></div> +<p><a id="Footnote_358_358"></a><a href="#FNanchor_358_358"><span class="label">[358]</span></a> Ps. l. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_359_359" id="Footnote_359_359"></a><a href="#FNanchor_359_359"><span class="label">[359]</span></a> Ps. cxxxvi. 2.</p></div> +<p><a id="Footnote_359_359"></a><a href="#FNanchor_359_359"><span class="label">[359]</span></a> Ps. cxxxvi. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_360_360" id="Footnote_360_360"></a><a href="#FNanchor_360_360"><span class="label">[360]</span></a> Ps. xcv. 3.</p></div> +<p><a id="Footnote_360_360"></a><a href="#FNanchor_360_360"><span class="label">[360]</span></a> Ps. xcv. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_361_361" id="Footnote_361_361"></a><a href="#FNanchor_361_361"><span class="label">[361]</span></a> Ps. xcvi. 5, 6.</p></div> +<p><a id="Footnote_361_361"></a><a href="#FNanchor_361_361"><span class="label">[361]</span></a> Ps. xcvi. 5, 6.</p></div> <div class="footnote"> -<p><a name="Footnote_362_362" id="Footnote_362_362"></a><a href="#FNanchor_362_362"><span class="label">[362]</span></a> Ps. lxxxii. 6.</p></div> +<p><a id="Footnote_362_362"></a><a href="#FNanchor_362_362"><span class="label">[362]</span></a> Ps. lxxxii. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_363_363" id="Footnote_363_363"></a><a href="#FNanchor_363_363"><span class="label">[363]</span></a> 1 Cor. viii. 5, 6.</p></div> +<p><a id="Footnote_363_363"></a><a href="#FNanchor_363_363"><span class="label">[363]</span></a> 1 Cor. viii. 5, 6.</p></div> <div class="footnote"> -<p><a name="Footnote_364_364" id="Footnote_364_364"></a><a href="#FNanchor_364_364"><span class="label">[364]</span></a> Rom. i. 21.</p></div> +<p><a id="Footnote_364_364"></a><a href="#FNanchor_364_364"><span class="label">[364]</span></a> Rom. i. 21.</p></div> <div class="footnote"> -<p><a name="Footnote_365_365" id="Footnote_365_365"></a><a href="#FNanchor_365_365"><span class="label">[365]</span></a> Eph. vi. 5.</p></div> +<p><a id="Footnote_365_365"></a><a href="#FNanchor_365_365"><span class="label">[365]</span></a> Eph. vi. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_366_366" id="Footnote_366_366"></a><a href="#FNanchor_366_366"><span class="label">[366]</span></a> Namely, δουλεία: comp. <i>Quæst. in Exod.</i> 94; <i>Quæst. in Gen.</i> 21; <i>Contra +<p><a id="Footnote_366_366"></a><a href="#FNanchor_366_366"><span class="label">[366]</span></a> Namely, δουλεία: comp. <i>Quæst. in Exod.</i> 94; <i>Quæst. in Gen.</i> 21; <i>Contra Faustum</i>, 15, 9, etc.</p></div> <div class="footnote"> -<p><a name="Footnote_367_367" id="Footnote_367_367"></a><a href="#FNanchor_367_367"><span class="label">[367]</span></a> Agricolæ, coloni, incolæ.</p></div> +<p><a id="Footnote_367_367"></a><a href="#FNanchor_367_367"><span class="label">[367]</span></a> Agricolæ, coloni, incolæ.</p></div> <div class="footnote"> -<p><a name="Footnote_368_368" id="Footnote_368_368"></a><a href="#FNanchor_368_368"><span class="label">[368]</span></a> Virgil, <i>Eneid</i>, i. 12.</p></div> +<p><a id="Footnote_368_368"></a><a href="#FNanchor_368_368"><span class="label">[368]</span></a> Virgil, <i>Eneid</i>, i. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_369_369" id="Footnote_369_369"></a><a href="#FNanchor_369_369"><span class="label">[369]</span></a> 2 Chron. xxx. 9; Eccl. xi. 13; Judith vii. 20.</p></div> +<p><a id="Footnote_369_369"></a><a href="#FNanchor_369_369"><span class="label">[369]</span></a> 2 Chron. xxx. 9; Eccl. xi. 13; Judith vii. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_370_370" id="Footnote_370_370"></a><a href="#FNanchor_370_370"><span class="label">[370]</span></a> Ps. lxxxii. 6.</p></div> +<p><a id="Footnote_370_370"></a><a href="#FNanchor_370_370"><span class="label">[370]</span></a> Ps. lxxxii. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_371_371" id="Footnote_371_371"></a><a href="#FNanchor_371_371"><span class="label">[371]</span></a> John i. 6-9.</p></div> +<p><a id="Footnote_371_371"></a><a href="#FNanchor_371_371"><span class="label">[371]</span></a> John i. 6-9.</p></div> <div class="footnote"> -<p><a name="Footnote_372_372" id="Footnote_372_372"></a><a href="#FNanchor_372_372"><span class="label">[372]</span></a> <i>Ibid.</i> 16.</p></div> +<p><a id="Footnote_372_372"></a><a href="#FNanchor_372_372"><span class="label">[372]</span></a> <i>Ibid.</i> 16.</p></div> <div class="footnote"> -<p><a name="Footnote_373_373" id="Footnote_373_373"></a><a href="#FNanchor_373_373"><span class="label">[373]</span></a> Augustine here remarks, in a clause that cannot be given in English, that +<p><a id="Footnote_373_373"></a><a href="#FNanchor_373_373"><span class="label">[373]</span></a> Augustine here remarks, in a clause that cannot be given in English, that the word <i>religio</i> is derived from <i>religere</i>.—So Cicero, <i>De Nat. Deor.</i> ii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_374_374" id="Footnote_374_374"></a><a href="#FNanchor_374_374"><span class="label">[374]</span></a> Matt. xxii. 37-40.</p></div> +<p><a id="Footnote_374_374"></a><a href="#FNanchor_374_374"><span class="label">[374]</span></a> Matt. xxii. 37-40.</p></div> <div class="footnote"> -<p><a name="Footnote_375_375" id="Footnote_375_375"></a><a href="#FNanchor_375_375"><span class="label">[375]</span></a> Ps. lxxiii. 28.</p></div> +<p><a id="Footnote_375_375"></a><a href="#FNanchor_375_375"><span class="label">[375]</span></a> Ps. lxxiii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_376_376" id="Footnote_376_376"></a><a href="#FNanchor_376_376"><span class="label">[376]</span></a> Ex. xxii. 20.</p></div> +<p><a id="Footnote_376_376"></a><a href="#FNanchor_376_376"><span class="label">[376]</span></a> Ex. xxii. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_377_377" id="Footnote_377_377"></a><a href="#FNanchor_377_377"><span class="label">[377]</span></a> Ps. xvi. 2.</p></div> +<p><a id="Footnote_377_377"></a><a href="#FNanchor_377_377"><span class="label">[377]</span></a> Ps. xvi. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_378_378" id="Footnote_378_378"></a><a href="#FNanchor_378_378"><span class="label">[378]</span></a> Ps. li. 16, 17.</p></div> +<p><a id="Footnote_378_378"></a><a href="#FNanchor_378_378"><span class="label">[378]</span></a> Ps. li. 16, 17.</p></div> <div class="footnote"> -<p><a name="Footnote_379_379" id="Footnote_379_379"></a><a href="#FNanchor_379_379"><span class="label">[379]</span></a> Ps. l. 12, 13.</p></div> +<p><a id="Footnote_379_379"></a><a href="#FNanchor_379_379"><span class="label">[379]</span></a> Ps. l. 12, 13.</p></div> <div class="footnote"> -<p><a name="Footnote_380_380" id="Footnote_380_380"></a><a href="#FNanchor_380_380"><span class="label">[380]</span></a> Ps. l. 14, 15.</p></div> +<p><a id="Footnote_380_380"></a><a href="#FNanchor_380_380"><span class="label">[380]</span></a> Ps. l. 14, 15.</p></div> <div class="footnote"> -<p><a name="Footnote_381_381" id="Footnote_381_381"></a><a href="#FNanchor_381_381"><span class="label">[381]</span></a> Micah vi. 6-8.</p></div> +<p><a id="Footnote_381_381"></a><a href="#FNanchor_381_381"><span class="label">[381]</span></a> Micah vi. 6-8.</p></div> <div class="footnote"> -<p><a name="Footnote_382_382" id="Footnote_382_382"></a><a href="#FNanchor_382_382"><span class="label">[382]</span></a> Heb. xiii. 16.</p></div> +<p><a id="Footnote_382_382"></a><a href="#FNanchor_382_382"><span class="label">[382]</span></a> Heb. xiii. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_383_383" id="Footnote_383_383"></a><a href="#FNanchor_383_383"><span class="label">[383]</span></a> Hos. vi. 6.</p></div> +<p><a id="Footnote_383_383"></a><a href="#FNanchor_383_383"><span class="label">[383]</span></a> Hos. vi. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_384_384" id="Footnote_384_384"></a><a href="#FNanchor_384_384"><span class="label">[384]</span></a> Matt. xxii. 40.</p></div> +<p><a id="Footnote_384_384"></a><a href="#FNanchor_384_384"><span class="label">[384]</span></a> Matt. xxii. 40.</p></div> <div class="footnote"> -<p><a name="Footnote_385_385" id="Footnote_385_385"></a><a href="#FNanchor_385_385"><span class="label">[385]</span></a> On the service rendered to the Church by this definition, see Waterland's +<p><a id="Footnote_385_385"></a><a href="#FNanchor_385_385"><span class="label">[385]</span></a> On the service rendered to the Church by this definition, see Waterland's Works, v. 124.</p></div> <div class="footnote"> -<p><a name="Footnote_386_386" id="Footnote_386_386"></a><a href="#FNanchor_386_386"><span class="label">[386]</span></a> Literally, a sacred action.</p></div> +<p><a id="Footnote_386_386"></a><a href="#FNanchor_386_386"><span class="label">[386]</span></a> Literally, a sacred action.</p></div> <div class="footnote"> -<p><a name="Footnote_387_387" id="Footnote_387_387"></a><a href="#FNanchor_387_387"><span class="label">[387]</span></a> Ecclus. xxx. 24.</p></div> +<p><a id="Footnote_387_387"></a><a href="#FNanchor_387_387"><span class="label">[387]</span></a> Ecclus. xxx. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_388_388" id="Footnote_388_388"></a><a href="#FNanchor_388_388"><span class="label">[388]</span></a> Rom. vi. 13.</p></div> +<p><a id="Footnote_388_388"></a><a href="#FNanchor_388_388"><span class="label">[388]</span></a> Rom. vi. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_389_389" id="Footnote_389_389"></a><a href="#FNanchor_389_389"><span class="label">[389]</span></a> Rom. xii. 1.</p></div> +<p><a id="Footnote_389_389"></a><a href="#FNanchor_389_389"><span class="label">[389]</span></a> Rom. xii. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_390_390" id="Footnote_390_390"></a><a href="#FNanchor_390_390"><span class="label">[390]</span></a> Rom. xii. 2.</p></div> +<p><a id="Footnote_390_390"></a><a href="#FNanchor_390_390"><span class="label">[390]</span></a> Rom. xii. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_391_391" id="Footnote_391_391"></a><a href="#FNanchor_391_391"><span class="label">[391]</span></a> Ps. lxxiii. 28.</p></div> +<p><a id="Footnote_391_391"></a><a href="#FNanchor_391_391"><span class="label">[391]</span></a> Ps. lxxiii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_392_392" id="Footnote_392_392"></a><a href="#FNanchor_392_392"><span class="label">[392]</span></a> Rom. xii. 3-6.</p></div> +<p><a id="Footnote_392_392"></a><a href="#FNanchor_392_392"><span class="label">[392]</span></a> Rom. xii. 3-6.</p></div> <div class="footnote"> -<p><a name="Footnote_393_393" id="Footnote_393_393"></a><a href="#FNanchor_393_393"><span class="label">[393]</span></a> Ps. lxxxvii. 3.</p></div> +<p><a id="Footnote_393_393"></a><a href="#FNanchor_393_393"><span class="label">[393]</span></a> Ps. lxxxvii. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_394_394" id="Footnote_394_394"></a><a href="#FNanchor_394_394"><span class="label">[394]</span></a> Ex. xxii. 20.</p></div> +<p><a id="Footnote_394_394"></a><a href="#FNanchor_394_394"><span class="label">[394]</span></a> Ex. xxii. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_395_395" id="Footnote_395_395"></a><a href="#FNanchor_395_395"><span class="label">[395]</span></a> Gen. xviii. 18.</p></div> +<p><a id="Footnote_395_395"></a><a href="#FNanchor_395_395"><span class="label">[395]</span></a> Gen. xviii. 18.</p></div> <div class="footnote"> -<p><a name="Footnote_396_396" id="Footnote_396_396"></a><a href="#FNanchor_396_396"><span class="label">[396]</span></a> Gen. xv. 17. In his <i>Retractations</i>, ii. 43, Augustine says that he should not +<p><a id="Footnote_396_396"></a><a href="#FNanchor_396_396"><span class="label">[396]</span></a> Gen. xv. 17. In his <i>Retractations</i>, ii. 43, Augustine says that he should not have spoken of this as miraculous, because it was an appearance seen in sleep.</p></div> <div class="footnote"> -<p><a name="Footnote_397_397" id="Footnote_397_397"></a><a href="#FNanchor_397_397"><span class="label">[397]</span></a> Gen. xviii.</p></div> +<p><a id="Footnote_397_397"></a><a href="#FNanchor_397_397"><span class="label">[397]</span></a> Gen. xviii.</p></div> <div class="footnote"> -<p><a name="Footnote_398_398" id="Footnote_398_398"></a><a href="#FNanchor_398_398"><span class="label">[398]</span></a> <i>Goetia.</i></p></div> +<p><a id="Footnote_398_398"></a><a href="#FNanchor_398_398"><span class="label">[398]</span></a> <i>Goetia.</i></p></div> <div class="footnote"> -<p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> 2 Cor. xi. 14.</p></div> +<p><a id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> 2 Cor. xi. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> Virgil, <i>Georg.</i> iv. 411.</p></div> +<p><a id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> Virgil, <i>Georg.</i> iv. 411.</p></div> <div class="footnote"> -<p><a name="Footnote_401_401" id="Footnote_401_401"></a><a href="#FNanchor_401_401"><span class="label">[401]</span></a> Ex. xxxiii. 13.</p></div> +<p><a id="Footnote_401_401"></a><a href="#FNanchor_401_401"><span class="label">[401]</span></a> Ex. xxxiii. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_402_402" id="Footnote_402_402"></a><a href="#FNanchor_402_402"><span class="label">[402]</span></a> Plotin. <i>Ennead.</i> III. ii. 13.</p></div> +<p><a id="Footnote_402_402"></a><a href="#FNanchor_402_402"><span class="label">[402]</span></a> Plotin. <i>Ennead.</i> III. ii. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_403_403" id="Footnote_403_403"></a><a href="#FNanchor_403_403"><span class="label">[403]</span></a> Matt. vi. 28-30.</p></div> +<p><a id="Footnote_403_403"></a><a href="#FNanchor_403_403"><span class="label">[403]</span></a> Matt. vi. 28-30.</p></div> <div class="footnote"> -<p><a name="Footnote_404_404" id="Footnote_404_404"></a><a href="#FNanchor_404_404"><span class="label">[404]</span></a> Acts vii. 53.</p></div> +<p><a id="Footnote_404_404"></a><a href="#FNanchor_404_404"><span class="label">[404]</span></a> Acts vii. 53.</p></div> <div class="footnote"> -<p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> <i>Ennead.</i> I. vi. 7.</p></div> +<p><a id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> <i>Ennead.</i> I. vi. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_406_406" id="Footnote_406_406"></a><a href="#FNanchor_406_406"><span class="label">[406]</span></a> Meaning, officious meddlers.</p></div> +<p><a id="Footnote_406_406"></a><a href="#FNanchor_406_406"><span class="label">[406]</span></a> Meaning, officious meddlers.</p></div> <div class="footnote"> -<p><a name="Footnote_407_407" id="Footnote_407_407"></a><a href="#FNanchor_407_407"><span class="label">[407]</span></a> <i>Pharsal.</i> vi. 503.</p></div> +<p><a id="Footnote_407_407"></a><a href="#FNanchor_407_407"><span class="label">[407]</span></a> <i>Pharsal.</i> vi. 503.</p></div> <div class="footnote"> -<p><a name="Footnote_408_408" id="Footnote_408_408"></a><a href="#FNanchor_408_408"><span class="label">[408]</span></a> Ps. lxxiii. 28.</p></div> +<p><a id="Footnote_408_408"></a><a href="#FNanchor_408_408"><span class="label">[408]</span></a> Ps. lxxiii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_409_409" id="Footnote_409_409"></a><a href="#FNanchor_409_409"><span class="label">[409]</span></a> <i>Æneid</i>, vii. 310.</p></div> +<p><a id="Footnote_409_409"></a><a href="#FNanchor_409_409"><span class="label">[409]</span></a> <i>Æneid</i>, vii. 310.</p></div> <div class="footnote"> -<p><a name="Footnote_410_410" id="Footnote_410_410"></a><a href="#FNanchor_410_410"><span class="label">[410]</span></a> <i>Æneid</i>, iii. 438, 439.</p></div> +<p><a id="Footnote_410_410"></a><a href="#FNanchor_410_410"><span class="label">[410]</span></a> <i>Æneid</i>, iii. 438, 439.</p></div> <div class="footnote"> -<p><a name="Footnote_411_411" id="Footnote_411_411"></a><a href="#FNanchor_411_411"><span class="label">[411]</span></a> <i>Teletis.</i></p></div> +<p><a id="Footnote_411_411"></a><a href="#FNanchor_411_411"><span class="label">[411]</span></a> <i>Teletis.</i></p></div> <div class="footnote"> -<p><a name="Footnote_412_412" id="Footnote_412_412"></a><a href="#FNanchor_412_412"><span class="label">[412]</span></a> The Platonists of the Alexandrian and Athenian schools, from Plotinus to +<p><a id="Footnote_412_412"></a><a href="#FNanchor_412_412"><span class="label">[412]</span></a> 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; 2d, the Intelligence or Word, which is the Son; 3d, the Soul, which is the universal principle of life. But as to @@ -25979,235 +25986,235 @@ Vacherot, ii. 37.—<span class="smcap">Saisset.</span></p></div> <div class="footnote"> -<p><a name="Footnote_413_413" id="Footnote_413_413"></a><a href="#FNanchor_413_413"><span class="label">[413]</span></a> See below, c. <a href="#chap28">28</a>.</p></div> +<p><a id="Footnote_413_413"></a><a href="#FNanchor_413_413"><span class="label">[413]</span></a> See below, c. <a href="#chap28">28</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_414_414" id="Footnote_414_414"></a><a href="#FNanchor_414_414"><span class="label">[414]</span></a> <i>Ennead.</i> v. 1.</p></div> +<p><a id="Footnote_414_414"></a><a href="#FNanchor_414_414"><span class="label">[414]</span></a> <i>Ennead.</i> v. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_415_415" id="Footnote_415_415"></a><a href="#FNanchor_415_415"><span class="label">[415]</span></a> John i. 14.</p></div> +<p><a id="Footnote_415_415"></a><a href="#FNanchor_415_415"><span class="label">[415]</span></a> John i. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_416_416" id="Footnote_416_416"></a><a href="#FNanchor_416_416"><span class="label">[416]</span></a> John vi. 60-64.</p></div> +<p><a id="Footnote_416_416"></a><a href="#FNanchor_416_416"><span class="label">[416]</span></a> John vi. 60-64.</p></div> <div class="footnote"> -<p><a name="Footnote_417_417" id="Footnote_417_417"></a><a href="#FNanchor_417_417"><span class="label">[417]</span></a> John viii. 25; or "the beginning," following a different reading from ours.</p></div> +<p><a id="Footnote_417_417"></a><a href="#FNanchor_417_417"><span class="label">[417]</span></a> John viii. 25; or "the beginning," following a different reading from ours.</p></div> <div class="footnote"> -<p><a name="Footnote_418_418" id="Footnote_418_418"></a><a href="#FNanchor_418_418"><span class="label">[418]</span></a> Ps. lxxiii. 28.</p></div> +<p><a id="Footnote_418_418"></a><a href="#FNanchor_418_418"><span class="label">[418]</span></a> Ps. lxxiii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_419_419" id="Footnote_419_419"></a><a href="#FNanchor_419_419"><span class="label">[419]</span></a> Ps. lxxxiv. 2.</p></div> +<p><a id="Footnote_419_419"></a><a href="#FNanchor_419_419"><span class="label">[419]</span></a> Ps. lxxxiv. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_420_420" id="Footnote_420_420"></a><a href="#FNanchor_420_420"><span class="label">[420]</span></a> Matt. xxiii. 26.</p></div> +<p><a id="Footnote_420_420"></a><a href="#FNanchor_420_420"><span class="label">[420]</span></a> Matt. xxiii. 26.</p></div> <div class="footnote"> -<p><a name="Footnote_421_421" id="Footnote_421_421"></a><a href="#FNanchor_421_421"><span class="label">[421]</span></a> Rom. viii. 24, 25.</p></div> +<p><a id="Footnote_421_421"></a><a href="#FNanchor_421_421"><span class="label">[421]</span></a> Rom. viii. 24, 25.</p></div> <div class="footnote"> -<p><a name="Footnote_422_422" id="Footnote_422_422"></a><a href="#FNanchor_422_422"><span class="label">[422]</span></a> See above, c. <a href="#chap9">9</a>.</p></div> +<p><a id="Footnote_422_422"></a><a href="#FNanchor_422_422"><span class="label">[422]</span></a> See above, c. <a href="#chap9">9</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_423_423" id="Footnote_423_423"></a><a href="#FNanchor_423_423"><span class="label">[423]</span></a> Virgil, <i>Eclog.</i> iv. 13, 14.</p></div> +<p><a id="Footnote_423_423"></a><a href="#FNanchor_423_423"><span class="label">[423]</span></a> Virgil, <i>Eclog.</i> iv. 13, 14.</p></div> <div class="footnote"> -<p><a name="Footnote_424_424" id="Footnote_424_424"></a><a href="#FNanchor_424_424"><span class="label">[424]</span></a> Isa. xxix. 14.</p></div> +<p><a id="Footnote_424_424"></a><a href="#FNanchor_424_424"><span class="label">[424]</span></a> Isa. xxix. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_425_425" id="Footnote_425_425"></a><a href="#FNanchor_425_425"><span class="label">[425]</span></a> 1 Cor. i. 19-25.</p></div> +<p><a id="Footnote_425_425"></a><a href="#FNanchor_425_425"><span class="label">[425]</span></a> 1 Cor. i. 19-25.</p></div> <div class="footnote"> -<p><a name="Footnote_426_426" id="Footnote_426_426"></a><a href="#FNanchor_426_426"><span class="label">[426]</span></a> According to another reading, "You might have seen it to be," etc.</p></div> +<p><a id="Footnote_426_426"></a><a href="#FNanchor_426_426"><span class="label">[426]</span></a> According to another reading, "You might have seen it to be," etc.</p></div> <div class="footnote"> -<p><a name="Footnote_427_427" id="Footnote_427_427"></a><a href="#FNanchor_427_427"><span class="label">[427]</span></a> John i. 1-5.</p></div> +<p><a id="Footnote_427_427"></a><a href="#FNanchor_427_427"><span class="label">[427]</span></a> John i. 1-5.</p></div> <div class="footnote"> -<p><a name="Footnote_428_428" id="Footnote_428_428"></a><a href="#FNanchor_428_428"><span class="label">[428]</span></a> John i. 14.</p></div> +<p><a id="Footnote_428_428"></a><a href="#FNanchor_428_428"><span class="label">[428]</span></a> John i. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_429_429" id="Footnote_429_429"></a><a href="#FNanchor_429_429"><span class="label">[429]</span></a> Comp. Euseb. <i>Præp. Evan.</i> xiii. 16.</p></div> +<p><a id="Footnote_429_429"></a><a href="#FNanchor_429_429"><span class="label">[429]</span></a> Comp. Euseb. <i>Præp. Evan.</i> xiii. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_430_430" id="Footnote_430_430"></a><a href="#FNanchor_430_430"><span class="label">[430]</span></a> <i>Ennead.</i> iii. 4. 2.</p></div> +<p><a id="Footnote_430_430"></a><a href="#FNanchor_430_430"><span class="label">[430]</span></a> <i>Ennead.</i> iii. 4. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_431_431" id="Footnote_431_431"></a><a href="#FNanchor_431_431"><span class="label">[431]</span></a> <i>Æneid</i>, vi. 750, 751.</p></div> +<p><a id="Footnote_431_431"></a><a href="#FNanchor_431_431"><span class="label">[431]</span></a> <i>Æneid</i>, vi. 750, 751.</p></div> <div class="footnote"> -<p><a name="Footnote_432_432" id="Footnote_432_432"></a><a href="#FNanchor_432_432"><span class="label">[432]</span></a> <i>Inductio.</i></p></div> +<p><a id="Footnote_432_432"></a><a href="#FNanchor_432_432"><span class="label">[432]</span></a> <i>Inductio.</i></p></div> <div class="footnote"> -<p><a name="Footnote_433_433" id="Footnote_433_433"></a><a href="#FNanchor_433_433"><span class="label">[433]</span></a> Namely, under Diocletian and Maximian.</p></div> +<p><a id="Footnote_433_433"></a><a href="#FNanchor_433_433"><span class="label">[433]</span></a> Namely, under Diocletian and Maximian.</p></div> <div class="footnote"> -<p><a name="Footnote_434_434" id="Footnote_434_434"></a><a href="#FNanchor_434_434"><span class="label">[434]</span></a> Gen. xxii. 18.</p></div> +<p><a id="Footnote_434_434"></a><a href="#FNanchor_434_434"><span class="label">[434]</span></a> Gen. xxii. 18.</p></div> <div class="footnote"> -<p><a name="Footnote_435_435" id="Footnote_435_435"></a><a href="#FNanchor_435_435"><span class="label">[435]</span></a> Gal. iii. 19.</p></div> +<p><a id="Footnote_435_435"></a><a href="#FNanchor_435_435"><span class="label">[435]</span></a> Gal. iii. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_436_436" id="Footnote_436_436"></a><a href="#FNanchor_436_436"><span class="label">[436]</span></a> Ps. lxvii. 1, 2.</p></div> +<p><a id="Footnote_436_436"></a><a href="#FNanchor_436_436"><span class="label">[436]</span></a> Ps. lxvii. 1, 2.</p></div> <div class="footnote"> -<p><a name="Footnote_437_437" id="Footnote_437_437"></a><a href="#FNanchor_437_437"><span class="label">[437]</span></a> John xiv. 6.</p></div> +<p><a id="Footnote_437_437"></a><a href="#FNanchor_437_437"><span class="label">[437]</span></a> John xiv. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_438_438" id="Footnote_438_438"></a><a href="#FNanchor_438_438"><span class="label">[438]</span></a> Isa. ii. 2, 3.</p></div> +<p><a id="Footnote_438_438"></a><a href="#FNanchor_438_438"><span class="label">[438]</span></a> Isa. ii. 2, 3.</p></div> <div class="footnote"> -<p><a name="Footnote_439_439" id="Footnote_439_439"></a><a href="#FNanchor_439_439"><span class="label">[439]</span></a> Luke xxiv. 44-47.</p></div> +<p><a id="Footnote_439_439"></a><a href="#FNanchor_439_439"><span class="label">[439]</span></a> Luke xxiv. 44-47.</p></div> <div class="footnote"> -<p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> Written in the year 416 or 417.</p></div> +<p><a id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> Written in the year 416 or 417.</p></div> <div class="footnote"> -<p><a name="Footnote_441_441" id="Footnote_441_441"></a><a href="#FNanchor_441_441"><span class="label">[441]</span></a> Ps. lxxxvii. 3.</p></div> +<p><a id="Footnote_441_441"></a><a href="#FNanchor_441_441"><span class="label">[441]</span></a> Ps. lxxxvii. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_442_442" id="Footnote_442_442"></a><a href="#FNanchor_442_442"><span class="label">[442]</span></a> Ps. xlviii. 1.</p></div> +<p><a id="Footnote_442_442"></a><a href="#FNanchor_442_442"><span class="label">[442]</span></a> Ps. xlviii. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_443_443" id="Footnote_443_443"></a><a href="#FNanchor_443_443"><span class="label">[443]</span></a> Ps. xlvi. 4.</p></div> +<p><a id="Footnote_443_443"></a><a href="#FNanchor_443_443"><span class="label">[443]</span></a> Ps. xlvi. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_444_444" id="Footnote_444_444"></a><a href="#FNanchor_444_444"><span class="label">[444]</span></a> Homine assumto, non Deo consumto.</p></div> +<p><a id="Footnote_444_444"></a><a href="#FNanchor_444_444"><span class="label">[444]</span></a> Homine assumto, non Deo consumto.</p></div> <div class="footnote"> -<p><a name="Footnote_445_445" id="Footnote_445_445"></a><a href="#FNanchor_445_445"><span class="label">[445]</span></a> Quo itur Deus, qua itur homo.</p></div> +<p><a id="Footnote_445_445"></a><a href="#FNanchor_445_445"><span class="label">[445]</span></a> Quo itur Deus, qua itur homo.</p></div> <div class="footnote"> -<p><a name="Footnote_446_446" id="Footnote_446_446"></a><a href="#FNanchor_446_446"><span class="label">[446]</span></a> A clause is here inserted to give the etymology of <i>præsentia</i> from <i>præ +<p><a id="Footnote_446_446"></a><a href="#FNanchor_446_446"><span class="label">[446]</span></a> A clause is here inserted to give the etymology of <i>præsentia</i> from <i>præ vensibus</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_447_447" id="Footnote_447_447"></a><a href="#FNanchor_447_447"><span class="label">[447]</span></a> Another derivation, <i>sententia</i> from <i>sensus</i>, the inward perception of the +<p><a id="Footnote_447_447"></a><a href="#FNanchor_447_447"><span class="label">[447]</span></a> Another derivation, <i>sententia</i> from <i>sensus</i>, the inward perception of the mind.</p></div> <div class="footnote"> -<p><a name="Footnote_448_448" id="Footnote_448_448"></a><a href="#FNanchor_448_448"><span class="label">[448]</span></a> Gen. i. 1.</p></div> +<p><a id="Footnote_448_448"></a><a href="#FNanchor_448_448"><span class="label">[448]</span></a> Gen. i. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_449_449" id="Footnote_449_449"></a><a href="#FNanchor_449_449"><span class="label">[449]</span></a> Prov. viii. 27.</p></div> +<p><a id="Footnote_449_449"></a><a href="#FNanchor_449_449"><span class="label">[449]</span></a> Prov. viii. 27.</p></div> <div class="footnote"> -<p><a name="Footnote_450_450" id="Footnote_450_450"></a><a href="#FNanchor_450_450"><span class="label">[450]</span></a> Matt. xviii. 10.</p></div> +<p><a id="Footnote_450_450"></a><a href="#FNanchor_450_450"><span class="label">[450]</span></a> Matt. xviii. 10.</p></div> <div class="footnote"> -<p><a name="Footnote_451_451" id="Footnote_451_451"></a><a href="#FNanchor_451_451"><span class="label">[451]</span></a> A common question among the Epicureans; urged by Velleius in Cic. <i>De +<p><a id="Footnote_451_451"></a><a href="#FNanchor_451_451"><span class="label">[451]</span></a> A common question among the Epicureans; urged by Velleius in Cic. <i>De Nat. Deor.</i> i. 9; adopted by the Manichæans and spoken to by Augustine in the <i>Conf.</i> xi. 10, 12, also in <i>De Gen. contra Man.</i> i. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_452_452" id="Footnote_452_452"></a><a href="#FNanchor_452_452"><span class="label">[452]</span></a> The Neo-Platonists.</p></div> +<p><a id="Footnote_452_452"></a><a href="#FNanchor_452_452"><span class="label">[452]</span></a> The Neo-Platonists.</p></div> <div class="footnote"> -<p><a name="Footnote_453_453" id="Footnote_453_453"></a><a href="#FNanchor_453_453"><span class="label">[453]</span></a> Number begins at one, but runs on infinitely.</p></div> +<p><a id="Footnote_453_453"></a><a href="#FNanchor_453_453"><span class="label">[453]</span></a> Number begins at one, but runs on infinitely.</p></div> <div class="footnote"> -<p><a name="Footnote_454_454" id="Footnote_454_454"></a><a href="#FNanchor_454_454"><span class="label">[454]</span></a> Gal. iv. 26.</p></div> +<p><a id="Footnote_454_454"></a><a href="#FNanchor_454_454"><span class="label">[454]</span></a> Gal. iv. 26.</p></div> <div class="footnote"> -<p><a name="Footnote_455_455" id="Footnote_455_455"></a><a href="#FNanchor_455_455"><span class="label">[455]</span></a> 1 Thess. v. 5.</p></div> +<p><a id="Footnote_455_455"></a><a href="#FNanchor_455_455"><span class="label">[455]</span></a> 1 Thess. v. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_456_456" id="Footnote_456_456"></a><a href="#FNanchor_456_456"><span class="label">[456]</span></a> Comp. <i>de Gen. ad lit.</i> i. and iv.</p></div> +<p><a id="Footnote_456_456"></a><a href="#FNanchor_456_456"><span class="label">[456]</span></a> Comp. <i>de Gen. ad lit.</i> i. and iv.</p></div> <div class="footnote"> -<p><a name="Footnote_457_457" id="Footnote_457_457"></a><a href="#FNanchor_457_457"><span class="label">[457]</span></a> Ver. 35.</p></div> +<p><a id="Footnote_457_457"></a><a href="#FNanchor_457_457"><span class="label">[457]</span></a> Ver. 35.</p></div> <div class="footnote"> -<p><a name="Footnote_458_458" id="Footnote_458_458"></a><a href="#FNanchor_458_458"><span class="label">[458]</span></a> Ps. cxlviii. 1-5.</p></div> +<p><a id="Footnote_458_458"></a><a href="#FNanchor_458_458"><span class="label">[458]</span></a> Ps. cxlviii. 1-5.</p></div> <div class="footnote"> -<p><a name="Footnote_459_459" id="Footnote_459_459"></a><a href="#FNanchor_459_459"><span class="label">[459]</span></a> Job xxxviii. 7.</p></div> +<p><a id="Footnote_459_459"></a><a href="#FNanchor_459_459"><span class="label">[459]</span></a> Job xxxviii. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_460_460" id="Footnote_460_460"></a><a href="#FNanchor_460_460"><span class="label">[460]</span></a> Vives here notes that the Greek theologians and Jerome held, with Plato, that +<p><a id="Footnote_460_460"></a><a href="#FNanchor_460_460"><span class="label">[460]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_461_461" id="Footnote_461_461"></a><a href="#FNanchor_461_461"><span class="label">[461]</span></a> John i. 9.</p></div> +<p><a id="Footnote_461_461"></a><a href="#FNanchor_461_461"><span class="label">[461]</span></a> John i. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_462_462" id="Footnote_462_462"></a><a href="#FNanchor_462_462"><span class="label">[462]</span></a> Mali enim nulla natura est: sed amissio boni, mali nomen accepit.</p></div> +<p><a id="Footnote_462_462"></a><a href="#FNanchor_462_462"><span class="label">[462]</span></a> Mali enim nulla natura est: sed amissio boni, mali nomen accepit.</p></div> <div class="footnote"> -<p><a name="Footnote_463_463" id="Footnote_463_463"></a><a href="#FNanchor_463_463"><span class="label">[463]</span></a> Plutarch (<i>De Plac. Phil.</i> i. 3, and iv. 3) tells us that this opinion was held +<p><a id="Footnote_463_463"></a><a href="#FNanchor_463_463"><span class="label">[463]</span></a> Plutarch (<i>De Plac. Phil.</i> 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 <i>Stoics</i>, pp. 121 and 199.</p></div> <div class="footnote"> -<p><a name="Footnote_464_464" id="Footnote_464_464"></a><a href="#FNanchor_464_464"><span class="label">[464]</span></a> "Ubi lux non est, tenebræ sunt, non quia aliquid sunt tenebræ, sed ipsa +<p><a id="Footnote_464_464"></a><a href="#FNanchor_464_464"><span class="label">[464]</span></a> "Ubi lux non est, tenebræ sunt, non quia aliquid sunt tenebræ, sed ipsa lucis absentia tenebræ dicuntur."—Aug. <i>De Gen. contra Man.</i> 7.</p></div> <div class="footnote"> -<p><a name="Footnote_465_465" id="Footnote_465_465"></a><a href="#FNanchor_465_465"><span class="label">[465]</span></a> Wisdom vii. 22.</p></div> +<p><a id="Footnote_465_465"></a><a href="#FNanchor_465_465"><span class="label">[465]</span></a> Wisdom vii. 22.</p></div> <div class="footnote"> -<p><a name="Footnote_466_466" id="Footnote_466_466"></a><a href="#FNanchor_466_466"><span class="label">[466]</span></a> The strongly Platonic tinge of this language is perhaps best preserved in a +<p><a id="Footnote_466_466"></a><a href="#FNanchor_466_466"><span class="label">[466]</span></a> The strongly Platonic tinge of this language is perhaps best preserved in a bare literal translation.</p></div> <div class="footnote"> -<p><a name="Footnote_467_467" id="Footnote_467_467"></a><a href="#FNanchor_467_467"><span class="label">[467]</span></a> Vives remarks that the ancients defined blessedness as an absolutely perfect +<p><a id="Footnote_467_467"></a><a href="#FNanchor_467_467"><span class="label">[467]</span></a> 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 <i>Tusc. Disp.</i> lib. v., and the definition "Neque ulla alia huic verbo, quum beatum dicimus, subjecta notio est, nisi, secretis @@ -26215,96 +26222,96 @@ malis omnibus, cumulata bonorum complexio."</p></div> <div class="footnote"> -<p><a name="Footnote_468_468" id="Footnote_468_468"></a><a href="#FNanchor_468_468"><span class="label">[468]</span></a> With this chapter compare the books <i>De Dono Persever.</i> and <i>De Correp. +<p><a id="Footnote_468_468"></a><a href="#FNanchor_468_468"><span class="label">[468]</span></a> With this chapter compare the books <i>De Dono Persever.</i> and <i>De Correp. et Gratia</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_469_469" id="Footnote_469_469"></a><a href="#FNanchor_469_469"><span class="label">[469]</span></a> Matt. xxv. 46.</p></div> +<p><a id="Footnote_469_469"></a><a href="#FNanchor_469_469"><span class="label">[469]</span></a> Matt. xxv. 46.</p></div> <div class="footnote"> -<p><a name="Footnote_470_470" id="Footnote_470_470"></a><a href="#FNanchor_470_470"><span class="label">[470]</span></a> John viii. 44.</p></div> +<p><a id="Footnote_470_470"></a><a href="#FNanchor_470_470"><span class="label">[470]</span></a> John viii. 44.</p></div> <div class="footnote"> -<p><a name="Footnote_471_471" id="Footnote_471_471"></a><a href="#FNanchor_471_471"><span class="label">[471]</span></a> 1 John iii. 8.</p></div> +<p><a id="Footnote_471_471"></a><a href="#FNanchor_471_471"><span class="label">[471]</span></a> 1 John iii. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_472_472" id="Footnote_472_472"></a><a href="#FNanchor_472_472"><span class="label">[472]</span></a> Cf. <i>Gen. ad Lit.</i> xi. 27 et seqq.</p></div> +<p><a id="Footnote_472_472"></a><a href="#FNanchor_472_472"><span class="label">[472]</span></a> Cf. <i>Gen. ad Lit.</i> xi. 27 et seqq.</p></div> <div class="footnote"> -<p><a name="Footnote_473_473" id="Footnote_473_473"></a><a href="#FNanchor_473_473"><span class="label">[473]</span></a> Ps. xvii. 6.</p></div> +<p><a id="Footnote_473_473"></a><a href="#FNanchor_473_473"><span class="label">[473]</span></a> Ps. xvii. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_474_474" id="Footnote_474_474"></a><a href="#FNanchor_474_474"><span class="label">[474]</span></a> 1 John iii. 8.</p></div> +<p><a id="Footnote_474_474"></a><a href="#FNanchor_474_474"><span class="label">[474]</span></a> 1 John iii. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_475_475" id="Footnote_475_475"></a><a href="#FNanchor_475_475"><span class="label">[475]</span></a> The Manichæans.</p></div> +<p><a id="Footnote_475_475"></a><a href="#FNanchor_475_475"><span class="label">[475]</span></a> The Manichæans.</p></div> <div class="footnote"> -<p><a name="Footnote_476_476" id="Footnote_476_476"></a><a href="#FNanchor_476_476"><span class="label">[476]</span></a> Isa. xiv. 12.</p></div> +<p><a id="Footnote_476_476"></a><a href="#FNanchor_476_476"><span class="label">[476]</span></a> Isa. xiv. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_477_477" id="Footnote_477_477"></a><a href="#FNanchor_477_477"><span class="label">[477]</span></a> Ezek. xxviii. 13.</p></div> +<p><a id="Footnote_477_477"></a><a href="#FNanchor_477_477"><span class="label">[477]</span></a> Ezek. xxviii. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_478_478" id="Footnote_478_478"></a><a href="#FNanchor_478_478"><span class="label">[478]</span></a> Job xl. 14 (LXX.).</p></div> +<p><a id="Footnote_478_478"></a><a href="#FNanchor_478_478"><span class="label">[478]</span></a> Job xl. 14 (LXX.).</p></div> <div class="footnote"> -<p><a name="Footnote_479_479" id="Footnote_479_479"></a><a href="#FNanchor_479_479"><span class="label">[479]</span></a> Ps. civ. 26.</p></div> +<p><a id="Footnote_479_479"></a><a href="#FNanchor_479_479"><span class="label">[479]</span></a> Ps. civ. 26.</p></div> <div class="footnote"> -<p><a name="Footnote_480_480" id="Footnote_480_480"></a><a href="#FNanchor_480_480"><span class="label">[480]</span></a> Job. xl. 14 (LXX.).</p></div> +<p><a id="Footnote_480_480"></a><a href="#FNanchor_480_480"><span class="label">[480]</span></a> Job. xl. 14 (LXX.).</p></div> <div class="footnote"> -<p><a name="Footnote_481_481" id="Footnote_481_481"></a><a href="#FNanchor_481_481"><span class="label">[481]</span></a> It must be kept in view that "vice" has, in this passage, the meaning of +<p><a id="Footnote_481_481"></a><a href="#FNanchor_481_481"><span class="label">[481]</span></a> It must be kept in view that "vice" has, in this passage, the meaning of sinful blemish.</p></div> <div class="footnote"> -<p><a name="Footnote_482_482" id="Footnote_482_482"></a><a href="#FNanchor_482_482"><span class="label">[482]</span></a> Ps. civ. 26.</p></div> +<p><a id="Footnote_482_482"></a><a href="#FNanchor_482_482"><span class="label">[482]</span></a> Ps. civ. 26.</p></div> <div class="footnote"> -<p><a name="Footnote_483_483" id="Footnote_483_483"></a><a href="#FNanchor_483_483"><span class="label">[483]</span></a> Quintilian uses it commonly in the sense of antithesis.</p></div> +<p><a id="Footnote_483_483"></a><a href="#FNanchor_483_483"><span class="label">[483]</span></a> Quintilian uses it commonly in the sense of antithesis.</p></div> <div class="footnote"> -<p><a name="Footnote_484_484" id="Footnote_484_484"></a><a href="#FNanchor_484_484"><span class="label">[484]</span></a> 2 Cor. vi. 7-10.</p></div> +<p><a id="Footnote_484_484"></a><a href="#FNanchor_484_484"><span class="label">[484]</span></a> 2 Cor. vi. 7-10.</p></div> <div class="footnote"> -<p><a name="Footnote_485_485" id="Footnote_485_485"></a><a href="#FNanchor_485_485"><span class="label">[485]</span></a> Ecclus. xxxiii. 15.</p></div> +<p><a id="Footnote_485_485"></a><a href="#FNanchor_485_485"><span class="label">[485]</span></a> Ecclus. xxxiii. 15.</p></div> <div class="footnote"> -<p><a name="Footnote_486_486" id="Footnote_486_486"></a><a href="#FNanchor_486_486"><span class="label">[486]</span></a> Gen. i. 14-18.</p></div> +<p><a id="Footnote_486_486"></a><a href="#FNanchor_486_486"><span class="label">[486]</span></a> Gen. i. 14-18.</p></div> <div class="footnote"> -<p><a name="Footnote_487_487" id="Footnote_487_487"></a><a href="#FNanchor_487_487"><span class="label">[487]</span></a> The reference is to the <i>Timæus</i>, p. 37 C., where he says, "When the parent +<p><a id="Footnote_487_487"></a><a href="#FNanchor_487_487"><span class="label">[487]</span></a> The reference is to the <i>Timæus</i>, 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."</p></div> <div class="footnote"> -<p><a name="Footnote_488_488" id="Footnote_488_488"></a><a href="#FNanchor_488_488"><span class="label">[488]</span></a> Jas. i. 17.</p></div> +<p><a id="Footnote_488_488"></a><a href="#FNanchor_488_488"><span class="label">[488]</span></a> Jas. i. 17.</p></div> <div class="footnote"> -<p><a name="Footnote_489_489" id="Footnote_489_489"></a><a href="#FNanchor_489_489"><span class="label">[489]</span></a> The passage referred to is in the <span class="smcap">Timæus</span>, p. 29 D.: "Let us say what was +<p><a id="Footnote_489_489"></a><a href="#FNanchor_489_489"><span class="label">[489]</span></a> The passage referred to is in the <span class="smcap">Timæus</span>, 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 @@ -26312,202 +26319,202 @@ Himself."</p></div> <div class="footnote"> -<p><a name="Footnote_490_490" id="Footnote_490_490"></a><a href="#FNanchor_490_490"><span class="label">[490]</span></a> The Manichæans, to wit.</p></div> +<p><a id="Footnote_490_490"></a><a href="#FNanchor_490_490"><span class="label">[490]</span></a> The Manichæans, to wit.</p></div> <div class="footnote"> -<p><a name="Footnote_491_491" id="Footnote_491_491"></a><a href="#FNanchor_491_491"><span class="label">[491]</span></a> Gen. i. 31.</p></div> +<p><a id="Footnote_491_491"></a><a href="#FNanchor_491_491"><span class="label">[491]</span></a> Gen. i. 31.</p></div> <div class="footnote"> -<p><a name="Footnote_492_492" id="Footnote_492_492"></a><a href="#FNanchor_492_492"><span class="label">[492]</span></a> <i>Proprietas.</i></p></div> +<p><a id="Footnote_492_492"></a><a href="#FNanchor_492_492"><span class="label">[492]</span></a> <i>Proprietas.</i></p></div> <div class="footnote"> -<p><a name="Footnote_493_493" id="Footnote_493_493"></a><a href="#FNanchor_493_493"><span class="label">[493]</span></a> This is one of the passages cited by Sir William Hamilton, along with the +<p><a id="Footnote_493_493"></a><a href="#FNanchor_493_493"><span class="label">[493]</span></a> 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 <i>conscious</i> of certain modes of existence, in so far we possess an absolute certainty that we exist. See note A in Hamilton's <i>Reid</i>, p. 744.</p></div> <div class="footnote"> -<p><a name="Footnote_494_494" id="Footnote_494_494"></a><a href="#FNanchor_494_494"><span class="label">[494]</span></a> Compare the <i>Confessions</i>, xiii. 9.</p></div> +<p><a id="Footnote_494_494"></a><a href="#FNanchor_494_494"><span class="label">[494]</span></a> Compare the <i>Confessions</i>, xiii. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_495_495" id="Footnote_495_495"></a><a href="#FNanchor_495_495"><span class="label">[495]</span></a> Ch. <a href="#chap7">7</a>.</p></div> +<p><a id="Footnote_495_495"></a><a href="#FNanchor_495_495"><span class="label">[495]</span></a> Ch. <a href="#chap7">7</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_496_496" id="Footnote_496_496"></a><a href="#FNanchor_496_496"><span class="label">[496]</span></a> Or aliquot parts.</p></div> +<p><a id="Footnote_496_496"></a><a href="#FNanchor_496_496"><span class="label">[496]</span></a> Or aliquot parts.</p></div> <div class="footnote"> -<p><a name="Footnote_497_497" id="Footnote_497_497"></a><a href="#FNanchor_497_497"><span class="label">[497]</span></a> Comp. Aug. <i>Gen. ad Lit.</i> iv. 2, and <i>De Trinitate</i>, iv. 7.</p></div> +<p><a id="Footnote_497_497"></a><a href="#FNanchor_497_497"><span class="label">[497]</span></a> Comp. Aug. <i>Gen. ad Lit.</i> iv. 2, and <i>De Trinitate</i>, iv. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_498_498" id="Footnote_498_498"></a><a href="#FNanchor_498_498"><span class="label">[498]</span></a> For passages illustrating early opinions regarding numbers, see Smith's +<p><a id="Footnote_498_498"></a><a href="#FNanchor_498_498"><span class="label">[498]</span></a> For passages illustrating early opinions regarding numbers, see Smith's <i>Dict.</i> Art. number.</p></div> <div class="footnote"> -<p><a name="Footnote_499_499" id="Footnote_499_499"></a><a href="#FNanchor_499_499"><span class="label">[499]</span></a> Wisd. xi. 20.</p></div> +<p><a id="Footnote_499_499"></a><a href="#FNanchor_499_499"><span class="label">[499]</span></a> Wisd. xi. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_500_500" id="Footnote_500_500"></a><a href="#FNanchor_500_500"><span class="label">[500]</span></a> Prov. xxiv. 16.</p></div> +<p><a id="Footnote_500_500"></a><a href="#FNanchor_500_500"><span class="label">[500]</span></a> Prov. xxiv. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_501_501" id="Footnote_501_501"></a><a href="#FNanchor_501_501"><span class="label">[501]</span></a> Ps. cxix. 164.</p></div> +<p><a id="Footnote_501_501"></a><a href="#FNanchor_501_501"><span class="label">[501]</span></a> Ps. cxix. 164.</p></div> <div class="footnote"> -<p><a name="Footnote_502_502" id="Footnote_502_502"></a><a href="#FNanchor_502_502"><span class="label">[502]</span></a> Ps. xxxiv. 1.</p></div> +<p><a id="Footnote_502_502"></a><a href="#FNanchor_502_502"><span class="label">[502]</span></a> Ps. xxxiv. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_503_503" id="Footnote_503_503"></a><a href="#FNanchor_503_503"><span class="label">[503]</span></a> John xvi. 13.</p></div> +<p><a id="Footnote_503_503"></a><a href="#FNanchor_503_503"><span class="label">[503]</span></a> John xvi. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_504_504" id="Footnote_504_504"></a><a href="#FNanchor_504_504"><span class="label">[504]</span></a> In Isa. xi. 2, as he shows in his eighth sermon, where this subject is further +<p><a id="Footnote_504_504"></a><a href="#FNanchor_504_504"><span class="label">[504]</span></a> In Isa. xi. 2, as he shows in his eighth sermon, where this subject is further pursued; otherwise, one might have supposed he referred to Rev. iii. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_505_505" id="Footnote_505_505"></a><a href="#FNanchor_505_505"><span class="label">[505]</span></a> 1 Cor. xiii. 10.</p></div> +<p><a id="Footnote_505_505"></a><a href="#FNanchor_505_505"><span class="label">[505]</span></a> 1 Cor. xiii. 10.</p></div> <div class="footnote"> -<p><a name="Footnote_506_506" id="Footnote_506_506"></a><a href="#FNanchor_506_506"><span class="label">[506]</span></a> Augustine refers to John viii. 25; see p. 415. He might rather have referred +<p><a id="Footnote_506_506"></a><a href="#FNanchor_506_506"><span class="label">[506]</span></a> Augustine refers to John viii. 25; see p. 415. He might rather have referred to Rev. iii. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_507_507" id="Footnote_507_507"></a><a href="#FNanchor_507_507"><span class="label">[507]</span></a> Ps. civ. 24.</p></div> +<p><a id="Footnote_507_507"></a><a href="#FNanchor_507_507"><span class="label">[507]</span></a> Ps. civ. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_508_508" id="Footnote_508_508"></a><a href="#FNanchor_508_508"><span class="label">[508]</span></a> Matt. xxii. 30.</p></div> +<p><a id="Footnote_508_508"></a><a href="#FNanchor_508_508"><span class="label">[508]</span></a> Matt. xxii. 30.</p></div> <div class="footnote"> -<p><a name="Footnote_509_509" id="Footnote_509_509"></a><a href="#FNanchor_509_509"><span class="label">[509]</span></a> Matt. xviii. 10.</p></div> +<p><a id="Footnote_509_509"></a><a href="#FNanchor_509_509"><span class="label">[509]</span></a> Matt. xviii. 10.</p></div> <div class="footnote"> -<p><a name="Footnote_510_510" id="Footnote_510_510"></a><a href="#FNanchor_510_510"><span class="label">[510]</span></a> 2 Peter ii. 4.</p></div> +<p><a id="Footnote_510_510"></a><a href="#FNanchor_510_510"><span class="label">[510]</span></a> 2 Peter ii. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_511_511" id="Footnote_511_511"></a><a href="#FNanchor_511_511"><span class="label">[511]</span></a> Eph. v. 8.</p></div> +<p><a id="Footnote_511_511"></a><a href="#FNanchor_511_511"><span class="label">[511]</span></a> Eph. v. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_512_512" id="Footnote_512_512"></a><a href="#FNanchor_512_512"><span class="label">[512]</span></a> Ps. cxlviii. 2.</p></div> +<p><a id="Footnote_512_512"></a><a href="#FNanchor_512_512"><span class="label">[512]</span></a> Ps. cxlviii. 2.</p></div> <div class="footnote"> -<p><a name="Footnote_513_513" id="Footnote_513_513"></a><a href="#FNanchor_513_513"><span class="label">[513]</span></a> Matt. iv. 9.</p></div> +<p><a id="Footnote_513_513"></a><a href="#FNanchor_513_513"><span class="label">[513]</span></a> Matt. iv. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_514_514" id="Footnote_514_514"></a><a href="#FNanchor_514_514"><span class="label">[514]</span></a> Jas. iv. 6.</p></div> +<p><a id="Footnote_514_514"></a><a href="#FNanchor_514_514"><span class="label">[514]</span></a> Jas. iv. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_515_515" id="Footnote_515_515"></a><a href="#FNanchor_515_515"><span class="label">[515]</span></a> 1 Thess. v. 5</p></div> +<p><a id="Footnote_515_515"></a><a href="#FNanchor_515_515"><span class="label">[515]</span></a> 1 Thess. v. 5</p></div> <div class="footnote"> -<p><a name="Footnote_516_516" id="Footnote_516_516"></a><a href="#FNanchor_516_516"><span class="label">[516]</span></a> Augustine himself published this idea in his <i>Conf.</i> xiii. 32, but afterwards +<p><a id="Footnote_516_516"></a><a href="#FNanchor_516_516"><span class="label">[516]</span></a> Augustine himself published this idea in his <i>Conf.</i> xiii. 32, but afterwards retracted it, as "said without sufficient consideration" (<i>Retract.</i> II. vi. 2). Epiphanius and Jerome ascribe it to Origen.</p></div> <div class="footnote"> -<p><a name="Footnote_517_517" id="Footnote_517_517"></a><a href="#FNanchor_517_517"><span class="label">[517]</span></a> Gen. i. 6.</p></div> +<p><a id="Footnote_517_517"></a><a href="#FNanchor_517_517"><span class="label">[517]</span></a> Gen. i. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_518_518" id="Footnote_518_518"></a><a href="#FNanchor_518_518"><span class="label">[518]</span></a> Namely, the Audians and Sampsæans, insignificant heretical sects mentioned +<p><a id="Footnote_518_518"></a><a href="#FNanchor_518_518"><span class="label">[518]</span></a> Namely, the Audians and Sampsæans, insignificant heretical sects mentioned by Theodoret and Epiphanius.</p></div> <div class="footnote"> -<p><a name="Footnote_519_519" id="Footnote_519_519"></a><a href="#FNanchor_519_519"><span class="label">[519]</span></a> Ps. xcv. 5.</p></div> +<p><a id="Footnote_519_519"></a><a href="#FNanchor_519_519"><span class="label">[519]</span></a> Ps. xcv. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_520_520" id="Footnote_520_520"></a><a href="#FNanchor_520_520"><span class="label">[520]</span></a> <i>Vitium</i>: perhaps "fault" most nearly embraces all the uses of this word.</p></div> +<p><a id="Footnote_520_520"></a><a href="#FNanchor_520_520"><span class="label">[520]</span></a> <i>Vitium</i>: perhaps "fault" most nearly embraces all the uses of this word.</p></div> <div class="footnote"> -<p><a name="Footnote_521_521" id="Footnote_521_521"></a><a href="#FNanchor_521_521"><span class="label">[521]</span></a> Essentia.</p></div> +<p><a id="Footnote_521_521"></a><a href="#FNanchor_521_521"><span class="label">[521]</span></a> Essentia.</p></div> <div class="footnote"> -<p><a name="Footnote_522_522" id="Footnote_522_522"></a><a href="#FNanchor_522_522"><span class="label">[522]</span></a> Ex. iii. 14.</p></div> +<p><a id="Footnote_522_522"></a><a href="#FNanchor_522_522"><span class="label">[522]</span></a> Ex. iii. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_523_523" id="Footnote_523_523"></a><a href="#FNanchor_523_523"><span class="label">[523]</span></a> Quintilian calls it <i>dura</i>.</p></div> +<p><a id="Footnote_523_523"></a><a href="#FNanchor_523_523"><span class="label">[523]</span></a> Quintilian calls it <i>dura</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_524_524" id="Footnote_524_524"></a><a href="#FNanchor_524_524"><span class="label">[524]</span></a> With this may be compared the argument of Socrates in the <i>Gorgias</i>, in +<p><a id="Footnote_524_524"></a><a href="#FNanchor_524_524"><span class="label">[524]</span></a> With this may be compared the argument of Socrates in the <i>Gorgias</i>, 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.</p></div> <div class="footnote"> -<p><a name="Footnote_525_525" id="Footnote_525_525"></a><a href="#FNanchor_525_525"><span class="label">[525]</span></a> Eccles. x. 13.</p></div> +<p><a id="Footnote_525_525"></a><a href="#FNanchor_525_525"><span class="label">[525]</span></a> Eccles. x. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_526_526" id="Footnote_526_526"></a><a href="#FNanchor_526_526"><span class="label">[526]</span></a> Specie.</p></div> +<p><a id="Footnote_526_526"></a><a href="#FNanchor_526_526"><span class="label">[526]</span></a> Specie.</p></div> <div class="footnote"> -<p><a name="Footnote_527_527" id="Footnote_527_527"></a><a href="#FNanchor_527_527"><span class="label">[527]</span></a> Ps. xix. 12.</p></div> +<p><a id="Footnote_527_527"></a><a href="#FNanchor_527_527"><span class="label">[527]</span></a> Ps. xix. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_528_528" id="Footnote_528_528"></a><a href="#FNanchor_528_528"><span class="label">[528]</span></a> C. <a href="#chap13">13</a>.</p></div> +<p><a id="Footnote_528_528"></a><a href="#FNanchor_528_528"><span class="label">[528]</span></a> C. <a href="#chap13">13</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_529_529" id="Footnote_529_529"></a><a href="#FNanchor_529_529"><span class="label">[529]</span></a> Rom. v. 5.</p></div> +<p><a id="Footnote_529_529"></a><a href="#FNanchor_529_529"><span class="label">[529]</span></a> Rom. v. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_530_530" id="Footnote_530_530"></a><a href="#FNanchor_530_530"><span class="label">[530]</span></a> Ps. lxxiii. 28.</p></div> +<p><a id="Footnote_530_530"></a><a href="#FNanchor_530_530"><span class="label">[530]</span></a> Ps. lxxiii. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_531_531" id="Footnote_531_531"></a><a href="#FNanchor_531_531"><span class="label">[531]</span></a> <i>De Deo Socratis.</i></p></div> +<p><a id="Footnote_531_531"></a><a href="#FNanchor_531_531"><span class="label">[531]</span></a> <i>De Deo Socratis.</i></p></div> <div class="footnote"> -<p><a name="Footnote_532_532" id="Footnote_532_532"></a><a href="#FNanchor_532_532"><span class="label">[532]</span></a> Augustine no doubt refers to the interesting account given by Critias, near +<p><a id="Footnote_532_532"></a><a href="#FNanchor_532_532"><span class="label">[532]</span></a> Augustine no doubt refers to the interesting account given by Critias, near the beginning of the <i>Timæus</i>, of the conversation of Solon with the Egyptian priests.</p></div> <div class="footnote"> -<p><a name="Footnote_533_533" id="Footnote_533_533"></a><a href="#FNanchor_533_533"><span class="label">[533]</span></a> Augustine here follows the chronology of Eusebius, who reckons 5611 years +<p><a id="Footnote_533_533"></a><a href="#FNanchor_533_533"><span class="label">[533]</span></a> Augustine 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.</p></div> <div class="footnote"> -<p><a name="Footnote_534_534" id="Footnote_534_534"></a><a href="#FNanchor_534_534"><span class="label">[534]</span></a> See above, viii. 5.</p></div> +<p><a id="Footnote_534_534"></a><a href="#FNanchor_534_534"><span class="label">[534]</span></a> See above, viii. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_535_535" id="Footnote_535_535"></a><a href="#FNanchor_535_535"><span class="label">[535]</span></a> It is not apparent to what Augustine refers. The Arcadians, according +<p><a id="Footnote_535_535"></a><a href="#FNanchor_535_535"><span class="label">[535]</span></a> It is not apparent to what Augustine refers. The Arcadians, according to Macrobius (<i>Saturn.</i> 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 @@ -26515,276 +26522,276 @@ excursus on the Egyptian year, in Rawlinson's <i>Herod.</i> Book ii.</p></div> <div class="footnote"> -<p><a name="Footnote_536_536" id="Footnote_536_536"></a><a href="#FNanchor_536_536"><span class="label">[536]</span></a> The former opinion was held by Democritus and his disciple Epicurus; the +<p><a id="Footnote_536_536"></a><a href="#FNanchor_536_536"><span class="label">[536]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_537_537" id="Footnote_537_537"></a><a href="#FNanchor_537_537"><span class="label">[537]</span></a> The Alexandrian Neo-Platonists endeavoured in this way to escape from +<p><a id="Footnote_537_537"></a><a href="#FNanchor_537_537"><span class="label">[537]</span></a> The Alexandrian Neo-Platonists endeavoured in this way to escape from the obvious meaning of the <i>Timæus</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_538_538" id="Footnote_538_538"></a><a href="#FNanchor_538_538"><span class="label">[538]</span></a> Antoninus says (ii. 14), "All things from eternity are of like forms, and +<p><a id="Footnote_538_538"></a><a href="#FNanchor_538_538"><span class="label">[538]</span></a> 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.</p></div> <div class="footnote"> -<p><a name="Footnote_539_539" id="Footnote_539_539"></a><a href="#FNanchor_539_539"><span class="label">[539]</span></a> Eccles. i. 9, 10. So Origen, <i>de Prin.</i> iii. 5, and ii. 3.</p></div> +<p><a id="Footnote_539_539"></a><a href="#FNanchor_539_539"><span class="label">[539]</span></a> Eccles. i. 9, 10. So Origen, <i>de Prin.</i> iii. 5, and ii. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_540_540" id="Footnote_540_540"></a><a href="#FNanchor_540_540"><span class="label">[540]</span></a> Rom. vi. 9.</p></div> +<p><a id="Footnote_540_540"></a><a href="#FNanchor_540_540"><span class="label">[540]</span></a> Rom. vi. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_541_541" id="Footnote_541_541"></a><a href="#FNanchor_541_541"><span class="label">[541]</span></a> 1 Thess. iv. 16.</p></div> +<p><a id="Footnote_541_541"></a><a href="#FNanchor_541_541"><span class="label">[541]</span></a> 1 Thess. iv. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_542_542" id="Footnote_542_542"></a><a href="#FNanchor_542_542"><span class="label">[542]</span></a> Ps. xii. 7.</p></div> +<p><a id="Footnote_542_542"></a><a href="#FNanchor_542_542"><span class="label">[542]</span></a> Ps. xii. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_543_543" id="Footnote_543_543"></a><a href="#FNanchor_543_543"><span class="label">[543]</span></a> Cf. <i>de Trin.</i> v. 17.</p></div> +<p><a id="Footnote_543_543"></a><a href="#FNanchor_543_543"><span class="label">[543]</span></a> Cf. <i>de Trin.</i> v. 17.</p></div> <div class="footnote"> -<p><a name="Footnote_544_544" id="Footnote_544_544"></a><a href="#FNanchor_544_544"><span class="label">[544]</span></a> Wisdom ix. 13-15.</p></div> +<p><a id="Footnote_544_544"></a><a href="#FNanchor_544_544"><span class="label">[544]</span></a> Wisdom ix. 13-15.</p></div> <div class="footnote"> -<p><a name="Footnote_545_545" id="Footnote_545_545"></a><a href="#FNanchor_545_545"><span class="label">[545]</span></a> Gen. i. 1.</p></div> +<p><a id="Footnote_545_545"></a><a href="#FNanchor_545_545"><span class="label">[545]</span></a> Gen. i. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_546_546" id="Footnote_546_546"></a><a href="#FNanchor_546_546"><span class="label">[546]</span></a> Gen. i. 14.</p></div> +<p><a id="Footnote_546_546"></a><a href="#FNanchor_546_546"><span class="label">[546]</span></a> Gen. i. 14.</p></div> <div class="footnote"> -<p><a name="Footnote_547_547" id="Footnote_547_547"></a><a href="#FNanchor_547_547"><span class="label">[547]</span></a> Rom. xii. 3.</p></div> +<p><a id="Footnote_547_547"></a><a href="#FNanchor_547_547"><span class="label">[547]</span></a> Rom. xii. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_548_548" id="Footnote_548_548"></a><a href="#FNanchor_548_548"><span class="label">[548]</span></a> Titus i. 2, 3. Augustine here follows the version of Jerome, and not the +<p><a id="Footnote_548_548"></a><a href="#FNanchor_548_548"><span class="label">[548]</span></a> Titus i. 2, 3. Augustine here follows the version of Jerome, and not the Vulgate. Comp. <i>Contra Priscill.</i> 6, and <i>de Gen. c. Man.</i> iv. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_549_549" id="Footnote_549_549"></a><a href="#FNanchor_549_549"><span class="label">[549]</span></a> 2 Cor. x. 12. Here, and in <i>Enar. in</i> Ps. xxxiv., and also in <i>Cont. Faust.</i> +<p><a id="Footnote_549_549"></a><a href="#FNanchor_549_549"><span class="label">[549]</span></a> 2 Cor. x. 12. Here, and in <i>Enar. in</i> Ps. xxxiv., and also in <i>Cont. Faust.</i> xxii. 47, Augustine follows the Greek, and not the Vulgate.</p></div> <div class="footnote"> -<p><a name="Footnote_550_550" id="Footnote_550_550"></a><a href="#FNanchor_550_550"><span class="label">[550]</span></a> <i>i.e.</i> indefinite, or an indefinite succession of things.</p></div> +<p><a id="Footnote_550_550"></a><a href="#FNanchor_550_550"><span class="label">[550]</span></a> <i>i.e.</i> indefinite, or an indefinite succession of things.</p></div> <div class="footnote"> -<p><a name="Footnote_551_551" id="Footnote_551_551"></a><a href="#FNanchor_551_551"><span class="label">[551]</span></a> Again in the <i>Timæus</i>.</p></div> +<p><a id="Footnote_551_551"></a><a href="#FNanchor_551_551"><span class="label">[551]</span></a> Again in the <i>Timæus</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_552_552" id="Footnote_552_552"></a><a href="#FNanchor_552_552"><span class="label">[552]</span></a> Wisdom xi. 20.</p></div> +<p><a id="Footnote_552_552"></a><a href="#FNanchor_552_552"><span class="label">[552]</span></a> Wisdom xi. 20.</p></div> <div class="footnote"> -<p><a name="Footnote_553_553" id="Footnote_553_553"></a><a href="#FNanchor_553_553"><span class="label">[553]</span></a> Isa. xl. 26.</p></div> +<p><a id="Footnote_553_553"></a><a href="#FNanchor_553_553"><span class="label">[553]</span></a> Isa. xl. 26.</p></div> <div class="footnote"> -<p><a name="Footnote_554_554" id="Footnote_554_554"></a><a href="#FNanchor_554_554"><span class="label">[554]</span></a> Matt. x. 30.</p></div> +<p><a id="Footnote_554_554"></a><a href="#FNanchor_554_554"><span class="label">[554]</span></a> Matt. x. 30.</p></div> <div class="footnote"> -<p><a name="Footnote_555_555" id="Footnote_555_555"></a><a href="#FNanchor_555_555"><span class="label">[555]</span></a> Ps. cxlvii. 5.</p></div> +<p><a id="Footnote_555_555"></a><a href="#FNanchor_555_555"><span class="label">[555]</span></a> Ps. cxlvii. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_556_556" id="Footnote_556_556"></a><a href="#FNanchor_556_556"><span class="label">[556]</span></a> De sæculis sæculorum.</p></div> +<p><a id="Footnote_556_556"></a><a href="#FNanchor_556_556"><span class="label">[556]</span></a> De sæculis sæculorum.</p></div> <div class="footnote"> -<p><a name="Footnote_557_557" id="Footnote_557_557"></a><a href="#FNanchor_557_557"><span class="label">[557]</span></a> Ps. cxlviii. 4.</p></div> +<p><a id="Footnote_557_557"></a><a href="#FNanchor_557_557"><span class="label">[557]</span></a> Ps. cxlviii. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_558_558" id="Footnote_558_558"></a><a href="#FNanchor_558_558"><span class="label">[558]</span></a> Cicero has the same (<i>de Amicitia</i>, 16): "Quonam modo quisquam amicus +<p><a id="Footnote_558_558"></a><a href="#FNanchor_558_558"><span class="label">[558]</span></a> Cicero has the same (<i>de Amicitia</i>, 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.</p></div> <div class="footnote"> -<p><a name="Footnote_559_559" id="Footnote_559_559"></a><a href="#FNanchor_559_559"><span class="label">[559]</span></a> C. <a href="#chap30">30</a>.</p></div> +<p><a id="Footnote_559_559"></a><a href="#FNanchor_559_559"><span class="label">[559]</span></a> C. <a href="#chap30">30</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_560_560" id="Footnote_560_560"></a><a href="#FNanchor_560_560"><span class="label">[560]</span></a> Coquæus remarks that this is levelled against the Pelagians.</p></div> +<p><a id="Footnote_560_560"></a><a href="#FNanchor_560_560"><span class="label">[560]</span></a> Coquæus remarks that this is levelled against the Pelagians.</p></div> <div class="footnote"> -<p><a name="Footnote_561_561" id="Footnote_561_561"></a><a href="#FNanchor_561_561"><span class="label">[561]</span></a> +<p><a id="Footnote_561_561"></a><a href="#FNanchor_561_561"><span class="label">[561]</span></a> </p> <div class="poetry-container"> <div class="poem"><div class="stanza"> -<span class="i18">"Quando leoni<br /></span> -<span class="i0">Fortior eripuit vitam leo? quo nemore unquam<br /></span> -<span class="i0">Exspiravit aper majoris dentibus apri?<br /></span> -<span class="i0">Indica tigris agit rabida cum tigride pacem<br /></span> -<span class="i0">Perpetuam; sævis inter se convenit ursis.<br /></span> -<span class="i0">Ast homini," etc.<br /></span> -<span class="i15"><span class="smcap">Juvenal</span>, <i>Sat.</i> xv. 160-5.<br /></span> +<span class="i18">"Quando leoni<br ></span> +<span class="i0">Fortior eripuit vitam leo? quo nemore unquam<br ></span> +<span class="i0">Exspiravit aper majoris dentibus apri?<br ></span> +<span class="i0">Indica tigris agit rabida cum tigride pacem<br ></span> +<span class="i0">Perpetuam; sævis inter se convenit ursis.<br ></span> +<span class="i0">Ast homini," etc.<br ></span> +<span class="i15"><span class="smcap">Juvenal</span>, <i>Sat.</i> xv. 160-5.<br ></span> </div></div></div> <p> —See also the very striking lines which precede these.</p></div> <div class="footnote"> -<p><a name="Footnote_562_562" id="Footnote_562_562"></a><a href="#FNanchor_562_562"><span class="label">[562]</span></a> See this further discussed in <i>Gen. ad Lit.</i> vii. 35, and in Delitzsch's <i>Bibl. +<p><a id="Footnote_562_562"></a><a href="#FNanchor_562_562"><span class="label">[562]</span></a> See this further discussed in <i>Gen. ad Lit.</i> vii. 35, and in Delitzsch's <i>Bibl. Psychology</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_563_563" id="Footnote_563_563"></a><a href="#FNanchor_563_563"><span class="label">[563]</span></a> Jer. xxiii. 24.</p></div> +<p><a id="Footnote_563_563"></a><a href="#FNanchor_563_563"><span class="label">[563]</span></a> Jer. xxiii. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_564_564" id="Footnote_564_564"></a><a href="#FNanchor_564_564"><span class="label">[564]</span></a> Wisdom viii. 1.</p></div> +<p><a id="Footnote_564_564"></a><a href="#FNanchor_564_564"><span class="label">[564]</span></a> Wisdom viii. 1.</p></div> <div class="footnote"> -<p><a name="Footnote_565_565" id="Footnote_565_565"></a><a href="#FNanchor_565_565"><span class="label">[565]</span></a> 1 Cor. iii. 7.</p></div> +<p><a id="Footnote_565_565"></a><a href="#FNanchor_565_565"><span class="label">[565]</span></a> 1 Cor. iii. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_566_566" id="Footnote_566_566"></a><a href="#FNanchor_566_566"><span class="label">[566]</span></a> 1 Cor. xv. 38.</p></div> +<p><a id="Footnote_566_566"></a><a href="#FNanchor_566_566"><span class="label">[566]</span></a> 1 Cor. xv. 38.</p></div> <div class="footnote"> -<p><a name="Footnote_567_567" id="Footnote_567_567"></a><a href="#FNanchor_567_567"><span class="label">[567]</span></a> Jer. i. 5.</p></div> +<p><a id="Footnote_567_567"></a><a href="#FNanchor_567_567"><span class="label">[567]</span></a> Jer. i. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_568_568" id="Footnote_568_568"></a><a href="#FNanchor_568_568"><span class="label">[568]</span></a> Compare <i>de Trin.</i> iii. 13-16.</p></div> +<p><a id="Footnote_568_568"></a><a href="#FNanchor_568_568"><span class="label">[568]</span></a> Compare <i>de Trin.</i> iii. 13-16.</p></div> <div class="footnote"> -<p><a name="Footnote_569_569" id="Footnote_569_569"></a><a href="#FNanchor_569_569"><span class="label">[569]</span></a> See Book xi. <a href="#chap5">5</a>.</p></div> +<p><a id="Footnote_569_569"></a><a href="#FNanchor_569_569"><span class="label">[569]</span></a> See Book xi. <a href="#chap5">5</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_570_570" id="Footnote_570_570"></a><a href="#FNanchor_570_570"><span class="label">[570]</span></a> "The Deity, desirous of making the universe in all respects resemble the +<p><a id="Footnote_570_570"></a><a href="#FNanchor_570_570"><span class="label">[570]</span></a> "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."—<i>Timæus</i>, c. xi.</p></div> <div class="footnote"> -<p><a name="Footnote_571_571" id="Footnote_571_571"></a><a href="#FNanchor_571_571"><span class="label">[571]</span></a> Ps. xlvi. 8.</p></div> +<p><a id="Footnote_571_571"></a><a href="#FNanchor_571_571"><span class="label">[571]</span></a> Ps. xlvi. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_572_572" id="Footnote_572_572"></a><a href="#FNanchor_572_572"><span class="label">[572]</span></a> Ps. xxv. 10.</p></div> +<p><a id="Footnote_572_572"></a><a href="#FNanchor_572_572"><span class="label">[572]</span></a> Ps. xxv. 10.</p></div> <div class="footnote"> -<p><a name="Footnote_573_573" id="Footnote_573_573"></a><a href="#FNanchor_573_573"><span class="label">[573]</span></a> Matt. x. 28.</p></div> +<p><a id="Footnote_573_573"></a><a href="#FNanchor_573_573"><span class="label">[573]</span></a> Matt. x. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_574_574" id="Footnote_574_574"></a><a href="#FNanchor_574_574"><span class="label">[574]</span></a> On this question compare the 24th and 25th epistles of Jerome, <i>de obitu +<p><a id="Footnote_574_574"></a><a href="#FNanchor_574_574"><span class="label">[574]</span></a> On this question compare the 24th and 25th epistles of Jerome, <i>de obitu Leæ</i>, and <i>de obitu Blesillæ filiæ</i>. Coquæus.</p></div> <div class="footnote"> -<p><a name="Footnote_575_575" id="Footnote_575_575"></a><a href="#FNanchor_575_575"><span class="label">[575]</span></a> Ps. xlix. 12.</p></div> +<p><a id="Footnote_575_575"></a><a href="#FNanchor_575_575"><span class="label">[575]</span></a> Ps. xlix. 12.</p></div> <div class="footnote"> -<p><a name="Footnote_576_576" id="Footnote_576_576"></a><a href="#FNanchor_576_576"><span class="label">[576]</span></a> On which see further in <i>de Peccat. Mer.</i> i. 67 et seq.</p></div> +<p><a id="Footnote_576_576"></a><a href="#FNanchor_576_576"><span class="label">[576]</span></a> On which see further in <i>de Peccat. Mer.</i> i. 67 et seq.</p></div> <div class="footnote"> -<p><a name="Footnote_577_577" id="Footnote_577_577"></a><a href="#FNanchor_577_577"><span class="label">[577]</span></a> <i>De Baptismo Parvulorum</i> is the second half of the title of the book, <i>de +<p><a id="Footnote_577_577"></a><a href="#FNanchor_577_577"><span class="label">[577]</span></a> <i>De Baptismo Parvulorum</i> is the second half of the title of the book, <i>de Peccatorum Meritis et Remissione</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_578_578" id="Footnote_578_578"></a><a href="#FNanchor_578_578"><span class="label">[578]</span></a> 1 Cor. xv. 56.</p></div> +<p><a id="Footnote_578_578"></a><a href="#FNanchor_578_578"><span class="label">[578]</span></a> 1 Cor. xv. 56.</p></div> <div class="footnote"> -<p><a name="Footnote_579_579" id="Footnote_579_579"></a><a href="#FNanchor_579_579"><span class="label">[579]</span></a> Rom. vii. 12, 13.</p></div> +<p><a id="Footnote_579_579"></a><a href="#FNanchor_579_579"><span class="label">[579]</span></a> Rom. vii. 12, 13.</p></div> <div class="footnote"> -<p><a name="Footnote_580_580" id="Footnote_580_580"></a><a href="#FNanchor_580_580"><span class="label">[580]</span></a> Literally, unregenerate.</p></div> +<p><a id="Footnote_580_580"></a><a href="#FNanchor_580_580"><span class="label">[580]</span></a> Literally, unregenerate.</p></div> <div class="footnote"> -<p><a name="Footnote_581_581" id="Footnote_581_581"></a><a href="#FNanchor_581_581"><span class="label">[581]</span></a> John iii. 5.</p></div> +<p><a id="Footnote_581_581"></a><a href="#FNanchor_581_581"><span class="label">[581]</span></a> John iii. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_582_582" id="Footnote_582_582"></a><a href="#FNanchor_582_582"><span class="label">[582]</span></a> Matt. x. 32.</p></div> +<p><a id="Footnote_582_582"></a><a href="#FNanchor_582_582"><span class="label">[582]</span></a> Matt. x. 32.</p></div> <div class="footnote"> -<p><a name="Footnote_583_583" id="Footnote_583_583"></a><a href="#FNanchor_583_583"><span class="label">[583]</span></a> Matt. xvi. 25.</p></div> +<p><a id="Footnote_583_583"></a><a href="#FNanchor_583_583"><span class="label">[583]</span></a> Matt. xvi. 25.</p></div> <div class="footnote"> -<p><a name="Footnote_584_584" id="Footnote_584_584"></a><a href="#FNanchor_584_584"><span class="label">[584]</span></a> Ps. cxvi. 15.</p></div> +<p><a id="Footnote_584_584"></a><a href="#FNanchor_584_584"><span class="label">[584]</span></a> Ps. cxvi. 15.</p></div> <div class="footnote"> -<p><a name="Footnote_585_585" id="Footnote_585_585"></a><a href="#FNanchor_585_585"><span class="label">[585]</span></a> Much of this paradoxical statement about death is taken from Seneca. See, +<p><a id="Footnote_585_585"></a><a href="#FNanchor_585_585"><span class="label">[585]</span></a> 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 vitæ."</p></div> <div class="footnote"> -<p><a name="Footnote_586_586" id="Footnote_586_586"></a><a href="#FNanchor_586_586"><span class="label">[586]</span></a> Ecclus. xi. 28.</p></div> +<p><a id="Footnote_586_586"></a><a href="#FNanchor_586_586"><span class="label">[586]</span></a> Ecclus. xi. 28.</p></div> <div class="footnote"> -<p><a name="Footnote_587_587" id="Footnote_587_587"></a><a href="#FNanchor_587_587"><span class="label">[587]</span></a> Ps. vi. 5.</p></div> +<p><a id="Footnote_587_587"></a><a href="#FNanchor_587_587"><span class="label">[587]</span></a> Ps. vi. 5.</p></div> <div class="footnote"> -<p><a name="Footnote_588_588" id="Footnote_588_588"></a><a href="#FNanchor_588_588"><span class="label">[588]</span></a> Gen. ii. 17.</p></div> +<p><a id="Footnote_588_588"></a><a href="#FNanchor_588_588"><span class="label">[588]</span></a> Gen. ii. 17.</p></div> <div class="footnote"> -<p><a name="Footnote_589_589" id="Footnote_589_589"></a><a href="#FNanchor_589_589"><span class="label">[589]</span></a> Gal. v. 17.</p></div> +<p><a id="Footnote_589_589"></a><a href="#FNanchor_589_589"><span class="label">[589]</span></a> Gal. v. 17.</p></div> <div class="footnote"> -<p><a name="Footnote_590_590" id="Footnote_590_590"></a><a href="#FNanchor_590_590"><span class="label">[590]</span></a> Gen. ii. 17.</p></div> +<p><a id="Footnote_590_590"></a><a href="#FNanchor_590_590"><span class="label">[590]</span></a> Gen. ii. 17.</p></div> <div class="footnote"> -<p><a name="Footnote_591_591" id="Footnote_591_591"></a><a href="#FNanchor_591_591"><span class="label">[591]</span></a> Gen. iii. 9.</p></div> +<p><a id="Footnote_591_591"></a><a href="#FNanchor_591_591"><span class="label">[591]</span></a> Gen. iii. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_592_592" id="Footnote_592_592"></a><a href="#FNanchor_592_592"><span class="label">[592]</span></a> Gen. iii. 19.</p></div> +<p><a id="Footnote_592_592"></a><a href="#FNanchor_592_592"><span class="label">[592]</span></a> Gen. iii. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_593_593" id="Footnote_593_593"></a><a href="#FNanchor_593_593"><span class="label">[593]</span></a> Wisdom ix. 15.</p></div> +<p><a id="Footnote_593_593"></a><a href="#FNanchor_593_593"><span class="label">[593]</span></a> Wisdom ix. 15.</p></div> <div class="footnote"> -<p><a name="Footnote_594_594" id="Footnote_594_594"></a><a href="#FNanchor_594_594"><span class="label">[594]</span></a> A translation of part of the <i>Timæus</i>, given in a little book of Cicero's, <i>De +<p><a id="Footnote_594_594"></a><a href="#FNanchor_594_594"><span class="label">[594]</span></a> A translation of part of the <i>Timæus</i>, given in a little book of Cicero's, <i>De Universo</i>.</p></div> <div class="footnote"> -<p><a name="Footnote_595_595" id="Footnote_595_595"></a><a href="#FNanchor_595_595"><span class="label">[595]</span></a> Plato, in the <i>Timæus</i>, represents the Demiurgus as constructing the <i>kosmos</i> +<p><a id="Footnote_595_595"></a><a href="#FNanchor_595_595"><span class="label">[595]</span></a> Plato, in the <i>Timæus</i>, represents the Demiurgus as constructing the <i>kosmos</i> 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 <i>kosmos</i>; and then he introduced into it those various species of animals which @@ -26795,48 +26802,48 @@ of the <i>kosmos</i>.—See the <i>Timæus</i> and Grote's <i>Plato</i>, iii <div class="footnote"> -<p><a name="Footnote_596_596" id="Footnote_596_596"></a><a href="#FNanchor_596_596"><span class="label">[596]</span></a> On these numbers see Grote's <i>Plato</i>, iii. 254.</p></div> +<p><a id="Footnote_596_596"></a><a href="#FNanchor_596_596"><span class="label">[596]</span></a> On these numbers see Grote's <i>Plato</i>, iii. 254.</p></div> <div class="footnote"> -<p><a name="Footnote_597_597" id="Footnote_597_597"></a><a href="#FNanchor_597_597"><span class="label">[597]</span></a> Virgil, <i>Æneid</i>, vi. 750, 751.</p></div> +<p><a id="Footnote_597_597"></a><a href="#FNanchor_597_597"><span class="label">[597]</span></a> Virgil, <i>Æneid</i>, vi. 750, 751.</p></div> <div class="footnote"> -<p><a name="Footnote_598_598" id="Footnote_598_598"></a><a href="#FNanchor_598_598"><span class="label">[598]</span></a> Book x. <a href="#chap30">30</a>.</p></div> +<p><a id="Footnote_598_598"></a><a href="#FNanchor_598_598"><span class="label">[598]</span></a> Book x. <a href="#chap30">30</a>.</p></div> <div class="footnote"> -<p><a name="Footnote_599_599" id="Footnote_599_599"></a><a href="#FNanchor_599_599"><span class="label">[599]</span></a> A catena of passages, showing that this is the catholic Christian faith, will +<p><a id="Footnote_599_599"></a><a href="#FNanchor_599_599"><span class="label">[599]</span></a> A catena of passages, showing that this is the catholic Christian faith, will be found in Bull's <i>State of Man before the Fall</i> (<i>Works</i>, vol. ii.).</p></div> <div class="footnote"> -<p><a name="Footnote_600_600" id="Footnote_600_600"></a><a href="#FNanchor_600_600"><span class="label">[600]</span></a> 1 Cor. xv. 42.</p></div> +<p><a id="Footnote_600_600"></a><a href="#FNanchor_600_600"><span class="label">[600]</span></a> 1 Cor. xv. 42.</p></div> <div class="footnote"> -<p><a name="Footnote_601_601" id="Footnote_601_601"></a><a href="#FNanchor_601_601"><span class="label">[601]</span></a> Prov. iii. 18.</p></div> +<p><a id="Footnote_601_601"></a><a href="#FNanchor_601_601"><span class="label">[601]</span></a> Prov. iii. 18.</p></div> <div class="footnote"> -<p><a name="Footnote_602_602" id="Footnote_602_602"></a><a href="#FNanchor_602_602"><span class="label">[602]</span></a> 1 Cor. x. 4.</p></div> +<p><a id="Footnote_602_602"></a><a href="#FNanchor_602_602"><span class="label">[602]</span></a> 1 Cor. x. 4.</p></div> <div class="footnote"> -<p><a name="Footnote_603_603" id="Footnote_603_603"></a><a href="#FNanchor_603_603"><span class="label">[603]</span></a> Cant. iv. 13.</p></div> +<p><a id="Footnote_603_603"></a><a href="#FNanchor_603_603"><span class="label">[603]</span></a> Cant. iv. 13.</p></div> <div class="footnote"> -<p><a name="Footnote_604_604" id="Footnote_604_604"></a><a href="#FNanchor_604_604"><span class="label">[604]</span></a> Ps. xlii. 6.</p></div> +<p><a id="Footnote_604_604"></a><a href="#FNanchor_604_604"><span class="label">[604]</span></a> Ps. xlii. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_605_605" id="Footnote_605_605"></a><a href="#FNanchor_605_605"><span class="label">[605]</span></a> Ps. lix. 9.</p></div> +<p><a id="Footnote_605_605"></a><a href="#FNanchor_605_605"><span class="label">[605]</span></a> Ps. lix. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_606_606" id="Footnote_606_606"></a><a href="#FNanchor_606_606"><span class="label">[606]</span></a> Those who wish to pursue this subject will find a pretty full collection of +<p><a id="Footnote_606_606"></a><a href="#FNanchor_606_606"><span class="label">[606]</span></a> 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, @@ -26844,113 +26851,113 @@ that they denied a visible Paradise.—<i>De Hæres.</i> 59.</p></div> <div class="footnote"> -<p><a name="Footnote_607_607" id="Footnote_607_607"></a><a href="#FNanchor_607_607"><span class="label">[607]</span></a> Tobit xii. 19.</p></div> +<p><a id="Footnote_607_607"></a><a href="#FNanchor_607_607"><span class="label">[607]</span></a> Tobit xii. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_608_608" id="Footnote_608_608"></a><a href="#FNanchor_608_608"><span class="label">[608]</span></a> Gen. ii. 17.</p></div> +<p><a id="Footnote_608_608"></a><a href="#FNanchor_608_608"><span class="label">[608]</span></a> Gen. ii. 17.</p></div> <div class="footnote"> -<p><a name="Footnote_609_609" id="Footnote_609_609"></a><a href="#FNanchor_609_609"><span class="label">[609]</span></a> Rom. viii. 10, 11.</p></div> +<p><a id="Footnote_609_609"></a><a href="#FNanchor_609_609"><span class="label">[609]</span></a> Rom. viii. 10, 11.</p></div> <div class="footnote"> -<p><a name="Footnote_610_610" id="Footnote_610_610"></a><a href="#FNanchor_610_610"><span class="label">[610]</span></a> Gen. iii. 19.</p></div> +<p><a id="Footnote_610_610"></a><a href="#FNanchor_610_610"><span class="label">[610]</span></a> Gen. iii. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_611_611" id="Footnote_611_611"></a><a href="#FNanchor_611_611"><span class="label">[611]</span></a> "In uno commune factum est omnibus."</p></div> +<p><a id="Footnote_611_611"></a><a href="#FNanchor_611_611"><span class="label">[611]</span></a> "In uno commune factum est omnibus."</p></div> <div class="footnote"> -<p><a name="Footnote_612_612" id="Footnote_612_612"></a><a href="#FNanchor_612_612"><span class="label">[612]</span></a> Rom. viii. 28, 29.</p></div> +<p><a id="Footnote_612_612"></a><a href="#FNanchor_612_612"><span class="label">[612]</span></a> Rom. viii. 28, 29.</p></div> <div class="footnote"> -<p><a name="Footnote_613_613" id="Footnote_613_613"></a><a href="#FNanchor_613_613"><span class="label">[613]</span></a> 1 Cor. xv. 42-45.</p></div> +<p><a id="Footnote_613_613"></a><a href="#FNanchor_613_613"><span class="label">[613]</span></a> 1 Cor. xv. 42-45.</p></div> <div class="footnote"> -<p><a name="Footnote_614_614" id="Footnote_614_614"></a><a href="#FNanchor_614_614"><span class="label">[614]</span></a> Gen. ii. 7.</p></div> +<p><a id="Footnote_614_614"></a><a href="#FNanchor_614_614"><span class="label">[614]</span></a> Gen. ii. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_615_615" id="Footnote_615_615"></a><a href="#FNanchor_615_615"><span class="label">[615]</span></a> 1 Cor. xv. 47-49.</p></div> +<p><a id="Footnote_615_615"></a><a href="#FNanchor_615_615"><span class="label">[615]</span></a> 1 Cor. xv. 47-49.</p></div> <div class="footnote"> -<p><a name="Footnote_616_616" id="Footnote_616_616"></a><a href="#FNanchor_616_616"><span class="label">[616]</span></a> Gal. iii. 27.</p></div> +<p><a id="Footnote_616_616"></a><a href="#FNanchor_616_616"><span class="label">[616]</span></a> Gal. iii. 27.</p></div> <div class="footnote"> -<p><a name="Footnote_617_617" id="Footnote_617_617"></a><a href="#FNanchor_617_617"><span class="label">[617]</span></a> Rom. viii. 24.</p></div> +<p><a id="Footnote_617_617"></a><a href="#FNanchor_617_617"><span class="label">[617]</span></a> Rom. viii. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_618_618" id="Footnote_618_618"></a><a href="#FNanchor_618_618"><span class="label">[618]</span></a> 1 Cor. xv. 21, 22.</p></div> +<p><a id="Footnote_618_618"></a><a href="#FNanchor_618_618"><span class="label">[618]</span></a> 1 Cor. xv. 21, 22.</p></div> <div class="footnote"> -<p><a name="Footnote_619_619" id="Footnote_619_619"></a><a href="#FNanchor_619_619"><span class="label">[619]</span></a> Gen. ii. 7.</p></div> +<p><a id="Footnote_619_619"></a><a href="#FNanchor_619_619"><span class="label">[619]</span></a> Gen. ii. 7.</p></div> <div class="footnote"> -<p><a name="Footnote_620_620" id="Footnote_620_620"></a><a href="#FNanchor_620_620"><span class="label">[620]</span></a> John xx. 22.</p></div> +<p><a id="Footnote_620_620"></a><a href="#FNanchor_620_620"><span class="label">[620]</span></a> John xx. 22.</p></div> <div class="footnote"> -<p><a name="Footnote_621_621" id="Footnote_621_621"></a><a href="#FNanchor_621_621"><span class="label">[621]</span></a> Gen. ii. 6.</p></div> +<p><a id="Footnote_621_621"></a><a href="#FNanchor_621_621"><span class="label">[621]</span></a> Gen. ii. 6.</p></div> <div class="footnote"> -<p><a name="Footnote_622_622" id="Footnote_622_622"></a><a href="#FNanchor_622_622"><span class="label">[622]</span></a> 2 Cor. iv. 16.</p></div> +<p><a id="Footnote_622_622"></a><a href="#FNanchor_622_622"><span class="label">[622]</span></a> 2 Cor. iv. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_623_623" id="Footnote_623_623"></a><a href="#FNanchor_623_623"><span class="label">[623]</span></a> 1 Cor. ii. 11.</p></div> +<p><a id="Footnote_623_623"></a><a href="#FNanchor_623_623"><span class="label">[623]</span></a> 1 Cor. ii. 11.</p></div> <div class="footnote"> -<p><a name="Footnote_624_624" id="Footnote_624_624"></a><a href="#FNanchor_624_624"><span class="label">[624]</span></a> Eccles. iii. 21.</p></div> +<p><a id="Footnote_624_624"></a><a href="#FNanchor_624_624"><span class="label">[624]</span></a> Eccles. iii. 21.</p></div> <div class="footnote"> -<p><a name="Footnote_625_625" id="Footnote_625_625"></a><a href="#FNanchor_625_625"><span class="label">[625]</span></a> Ps. cxlviii. 8.</p></div> +<p><a id="Footnote_625_625"></a><a href="#FNanchor_625_625"><span class="label">[625]</span></a> Ps. cxlviii. 8.</p></div> <div class="footnote"> -<p><a name="Footnote_626_626" id="Footnote_626_626"></a><a href="#FNanchor_626_626"><span class="label">[626]</span></a> Matt. xxviii. 19.</p></div> +<p><a id="Footnote_626_626"></a><a href="#FNanchor_626_626"><span class="label">[626]</span></a> Matt. xxviii. 19.</p></div> <div class="footnote"> -<p><a name="Footnote_627_627" id="Footnote_627_627"></a><a href="#FNanchor_627_627"><span class="label">[627]</span></a> John iv. 24.</p></div> +<p><a id="Footnote_627_627"></a><a href="#FNanchor_627_627"><span class="label">[627]</span></a> John iv. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_628_628" id="Footnote_628_628"></a><a href="#FNanchor_628_628"><span class="label">[628]</span></a> "Breath," Eng. ver.</p></div> +<p><a id="Footnote_628_628"></a><a href="#FNanchor_628_628"><span class="label">[628]</span></a> "Breath," Eng. ver.</p></div> <div class="footnote"> -<p><a name="Footnote_629_629" id="Footnote_629_629"></a><a href="#FNanchor_629_629"><span class="label">[629]</span></a> Gen. i. 24.</p></div> +<p><a id="Footnote_629_629"></a><a href="#FNanchor_629_629"><span class="label">[629]</span></a> Gen. i. 24.</p></div> <div class="footnote"> -<p><a name="Footnote_630_630" id="Footnote_630_630"></a><a href="#FNanchor_630_630"><span class="label">[630]</span></a> Ecclus. xxiv. 3.</p></div> +<p><a id="Footnote_630_630"></a><a href="#FNanchor_630_630"><span class="label">[630]</span></a> Ecclus. xxiv. 3.</p></div> <div class="footnote"> -<p><a name="Footnote_631_631" id="Footnote_631_631"></a><a href="#FNanchor_631_631"><span class="label">[631]</span></a> Rev. iii. 16.</p></div> +<p><a id="Footnote_631_631"></a><a href="#FNanchor_631_631"><span class="label">[631]</span></a> Rev. iii. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_632_632" id="Footnote_632_632"></a><a href="#FNanchor_632_632"><span class="label">[632]</span></a> 1 Cor. xv. 44-49.</p></div> +<p><a id="Footnote_632_632"></a><a href="#FNanchor_632_632"><span class="label">[632]</span></a> 1 Cor. xv. 44-49.</p></div> </div> <div class="tn"> -<h2><a name="Transcribers_Notes" id="Transcribers_Notes">Transcriber's Notes:</a></h2> +<h2><a id="Transcribers_Notes">Transcriber's Notes:</a></h2> <ul class="corrections"> diff --git a/45304-h/images/cover.jpg b/45304-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..01a92eb --- /dev/null +++ b/45304-h/images/cover.jpg |
