“Terra malos homines nunc educat atque pusillos.”
Pliny Historia Naturalis VII. 16. ↩
See the account given by Herodotus (I. 67) of the discovery of the bones of Orestes, which, as the story goes, gave a stature of seven cubits. ↩
Pliny, Historia Naturalis VII. 49, merely reports what he had read in Hellanicus about the Epirotes of Etolia. ↩
“Our own manuscripts,” of which Augustine here speaks, were the Latin versions of the Septuagint used by the Church before Jerome’s was received; the “Hebrew manuscripts” were the versions made from the Hebrew text. Compare De Doctrina Christiana II. 15 et seq. ↩
Jerome (De Quaestiones Hebraicae in Geneseos) says it was a question famous in all the churches. —Vives ↩
“Quos in auctoritatem celebriorum Ecclesia suscepit.” ↩
On this subject see Wilkinson’s note to the second book (appendix) of Rawlinson’s Herodotus, where all available references are given. ↩
One hundred and eighty-seven is the number given in the Hebrew, and one hundred and sixty-seven in the Septuagint; but notwithstanding the confusion, the argument of Augustine is easily followed. ↩
Genesis 7:10, 11 (in our version the seventeenth day). ↩
Genesis 8:4, 5. ↩
Psalm 90:10. ↩
Genesis 4:1. ↩
Genesis 4:25. ↩
Genesis 5:6. ↩
Genesis 5:8. ↩
Matthew 1. ↩
His own children being the children of his sister, and therefore his nephews. ↩
This was allowed by the Egyptians and Athenians, never by the Romans. ↩
Both in Hebrew, Greek, and Latin, though not uniformly, nor in Latin commonly. ↩
Genesis 5:2. ↩
Luke 20:35, 36. ↩
Genesis 4:18–22. ↩
Genesis 4:26. ↩
Romans 8:24, 25. ↩
Romans 10:13. ↩
Jeremiah 17:5. ↩
Aeneid, I. 288. ↩
Aeneid, III. 97. ↩
Luke 20:34. ↩
Romans 9:5. ↩
Eusebius, Jerome, Bede, and others, who follow the Septuagint, reckon only 2242 years, which Vives explains by supposing Augustine to have made a copyist’s error. ↩
Transgreditur. ↩
Psalm 51:3. ↩
Genesis 5:1. ↩
Psalm 49:11. ↩
Psalm 73:20. ↩
Psalm 52:8. ↩
Psalm 40:4. ↩
Or, according to another reading, “Which I briefly said in these verses in praise of a taper.” ↩
Song of Solomon 2:4. ↩
See De Doctrina Christiana I. 28. ↩
Psalm 104:4. ↩
On these kinds of devils, see the note of Vives in loc., or Lecky’s History of Rationalism, I. 26, who quotes from Maury’s Histoire de la Magie, that the Dusii were Celtic spirits, and are the origin of our “Deuce.” ↩
2 Peter 2:4. ↩
Mark 1:2. ↩
Malachi 2:7. ↩
Genesis 6:1–4. Lactantius (Institutiones Divinae II. 15), Sulpicius Severus (Historia I. 2), and others suppose from this passage that angels had commerce with the daughters of men. See further references in the Commentary of Pererius in loc. ↩
Aquila lived in the time of Hadrian, to whom he is said to have been related. He was excommunicated from the Church for the practice of astrology; and is best known by his translation of the Hebrew Scriptures into Greek, which he executed with great care and accuracy, though he has been charged with falsifying passages to support the Jews in their opposition to Christianity. ↩
Psalm 82:6. ↩
Baruch 3:26–28. ↩
Lit.: “The Lord thought and reconsidered.” ↩
Genesis 6:5–7. ↩
1 Timothy 2:5. ↩
In his second homily on Genesis. ↩
Acts 7:22. ↩
Genesis 6:19, 20. ↩
Genesis 6:19, 20. ↩
Genesis 9:25. ↩
Genesis 9:26, 27. ↩
See Contra Faustum XII. ch. 22 sqq. ↩
Song of Solomon 1:3. ↩
1 Corinthians 11:19. ↩
Proverbs 10:5 (Septuagint). ↩
Matthew 7:20. ↩
Philippians 1:18. ↩
Isaiah 5:7. ↩
Matthew 20:22. ↩
Matthew 26:39. ↩
2 Corinthians 13:4. ↩
1 Corinthians 1:25. ↩
Augustine here follows the Greek version, which introduces the name Elisa among the sons of Japheth, though not found in the Hebrew. It is not found in the Complutensian Greek translation, nor in the manuscripts used by Jerome. ↩
Genesis 10:21. ↩
Genesis 11:1–9. ↩
Exodus 10. ↩
Psalm 95:6. ↩
Job 15:13. ↩
1 Corinthians 3:9. ↩
Genesis 1:26. ↩
Genesis 11:6. ↩
Virgil,
