The City of God, Volume I

Name: The City of God, Volume I
Author: Augustine, of Hippo, Saint

Augustine, of Hippo, Saint

Apologetics -- Early works to 1800; Kingdom of God -- Early works to 1800

[160] It was extinguished by Crassus in its third year.

[161] Cloacina, supposed by Lactantius (_De falsa relig._ i. 20),
Cyprian (_De Idol. vanit._), and Augustine (_infra._, c. 23) to be
the goddess of the "cloaca," or sewage of Rome. Others, however,
suppose it to be equivalent to Cluacina, a title given to Venus,
because the Romans after the end of the Sabine war purified
themselves (_cluere_) in the vicinity of her statue.

[162] Forculum foribus, Cardeam cardini, Limentinum limini.

[163] Virgil, _Eclog._ iii. 60.

[164] Virgil, _Æneid_, i. 47.

[165] Cicero, _De Nat. Deor._ ii. 25.

[166] Virgil, _Georg._ ii. 325, 326.

[167] Eusebius, _De Præp. Evang._ i. 10.

[168] Virgil, _Georg._ iv. 221, 222.

[169] The feminine Fortune.

[170] Hab. ii. 4.

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

[172] _Tusc. Quæst._ i. 26.

[173] Livy, ii. 36; Cicero, _De Divin._ 26.

[174] Called by Cicero (_De Oratore_, i. 39) the most eloquent of
lawyers, and the best skilled lawyer among eloquent men.

[175] Superflua non nocent.

[176] Rom. i. 25.

[177] _De Divin._ ii. 37.

[178] Cic. _De Nat. Deorum_, lib. ii. c. 28.

[179] Superstition, from _superstes_. Against this etymology of
Cicero, see Lact. _Inst. Div._ iv. 28.

[180] Balbus, from _balbutiens_, stammering, babbling.

[181] See Cicero, _De Nat. Deor._ i. 2.

[182] Plutarch's _Numa_, c. 8.




                            BOOK FIFTH.[183]

                               ARGUMENT.

  AUGUSTINE FIRST DISCUSSES THE DOCTRINE OF FATE, FOR THE SAKE OF
      CONFUTING THOSE WHO ARE DISPOSED TO REFER TO FATE THE POWER AND
      INCREASE OF THE ROMAN EMPIRE, WHICH COULD NOT BE ATTRIBUTED
      TO FALSE GODS, AS HAS BEEN SHOWN IN THE PRECEDING BOOK. AFTER
      THAT, HE PROVES THAT THERE IS NO CONTRADICTION BETWEEN GOD'S
      PRESCIENCE AND OUR FREE WILL. HE THEN SPEAKS OF THE MANNERS OF
      THE ANCIENT ROMANS, AND SHOWS IN WHAT SENSE IT WAS DUE TO THE
      VIRTUE OF THE ROMANS THEMSELVES, AND IN HOW FAR TO THE COUNSEL
      OF GOD, THAT HE INCREASED THEIR DOMINION, THOUGH THEY DID NOT
      WORSHIP HIM. FINALLY, HE EXPLAINS WHAT IS TO BE ACCOUNTED THE
      TRUE HAPPINESS OF THE CHRISTIAN EMPERORS.


                               PREFACE.

Public-domain text, read in full here on John Shaqi.

Opening the text

The City of God, Volume IAugustine, of Hippo, Saint

ReligionChristian

The City of God, Volume I

Augustine, of Hippo, Saint

Apologetics -- Early works to 1800; Kingdom of God -- Early works to 1800

[160] It was extinguished by Crassus in its third year.

[161] Cloacina, supposed by Lactantius (_De falsa relig._ i. 20),
Cyprian (_De Idol. vanit._), and Augustine (_infra._, c. 23) to be
the goddess of the "cloaca," or sewage of Rome. Others, however,
suppose it to be equivalent to Cluacina, a title given to Venus,
because the Romans after the end of the Sabine war purified
themselves (_cluere_) in the vicinity of her statue.

[162] Forculum foribus, Cardeam cardini, Limentinum limini.

[163] Virgil, _Eclog._ iii. 60.

[164] Virgil, _Æneid_, i. 47.

[165] Cicero, _De Nat. Deor._ ii. 25.

[166] Virgil, _Georg._ ii. 325, 326.

[167] Eusebius, _De Præp. Evang._ i. 10.

[168] Virgil, _Georg._ iv. 221, 222.

[169] The feminine Fortune.

[170] Hab. ii. 4.

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

[172] _Tusc. Quæst._ i. 26.

[173] Livy, ii. 36; Cicero, _De Divin._ 26.

[174] Called by Cicero (_De Oratore_, i. 39) the most eloquent of
lawyers, and the best skilled lawyer among eloquent men.

[175] Superflua non nocent.

[176] Rom. i. 25.

[177] _De Divin._ ii. 37.

[178] Cic. _De Nat. Deorum_, lib. ii. c. 28.

[179] Superstition, from _superstes_. Against this etymology of
Cicero, see Lact. _Inst. Div._ iv. 28.

[180] Balbus, from _balbutiens_, stammering, babbling.

[181] See Cicero, _De Nat. Deor._ i. 2.

[182] Plutarch's _Numa_, c. 8.




                            BOOK FIFTH.[183]

                               ARGUMENT.

  AUGUSTINE FIRST DISCUSSES THE DOCTRINE OF FATE, FOR THE SAKE OF
      CONFUTING THOSE WHO ARE DISPOSED TO REFER TO FATE THE POWER AND
      INCREASE OF THE ROMAN EMPIRE, WHICH COULD NOT BE ATTRIBUTED
      TO FALSE GODS, AS HAS BEEN SHOWN IN THE PRECEDING BOOK. AFTER
      THAT, HE PROVES THAT THERE IS NO CONTRADICTION BETWEEN GOD'S
      PRESCIENCE AND OUR FREE WILL. HE THEN SPEAKS OF THE MANNERS OF
      THE ANCIENT ROMANS, AND SHOWS IN WHAT SENSE IT WAS DUE TO THE
      VIRTUE OF THE ROMANS THEMSELVES, AND IN HOW FAR TO THE COUNSEL
      OF GOD, THAT HE INCREASED THEIR DOMINION, THOUGH THEY DID NOT
      WORSHIP HIM. FINALLY, HE EXPLAINS WHAT IS TO BE ACCOUNTED THE
      TRUE HAPPINESS OF THE CHRISTIAN EMPERORS.


                               PREFACE.

Public-domain text, read in full here on John Shaqi.

The City of God, Volume I

The City of God, Volume I

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