The City of God

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As the Vulgate: cadavera virorum. ↩

Here Augustine inserts the remark, “Who does not see that cadavera (carcases) are so called from cadendo (falling)?” ↩

Matthew 25:30. ↩

1 Corinthians 15:28. ↩

1 John 3:9. ↩

Isaiah 56:5. ↩

Daniel 7:15⁠–⁠28. Passage cited at length. ↩

Daniel 12:1⁠–⁠3. ↩

John 5:28. ↩

Genesis 17:5, and 22:18. ↩

Daniel 12:13. ↩

Psalm 102:25⁠–⁠27. ↩

1 Corinthians 7:31. ↩

1 John 2:17. ↩

Matthew 24:35. ↩

2 Peter 3:6. ↩

2 Peter 3:10, 11. ↩

Matthew 24:29. ↩

Aeneid, II. 694. ↩

Psalm 50:3⁠–⁠5. ↩

Isaiah 53:7. ↩

Matthew 26:63. ↩

Ch. XXI. ↩

1 Thessalonians 4:17. ↩

Hosea 6:6. ↩

Ch. VI. ↩

Matthew 25:34. ↩

In his Proem. ad Mal. ↩

See Smith’s Bible Dictionary. ↩

Malachi 3:1⁠–⁠6. Whole passage quoted. ↩

Isaiah 4:4. ↩

1 John 1:8. ↩

Job 14:4. ↩

Romans 1:17. ↩

Isaiah 65:22. ↩

Proverbs 3:18. ↩

Wisdom 1:9. ↩

Romans 2:15, 16. ↩

Malachi 3:17⁠–⁠4:3. ↩

Malachi 4:4. ↩

John 5:46. ↩

Malachi 3:14, 15. ↩

Malachi 2:17. ↩

In innocentibus. ↩

Psalm 73. ↩

Malachi 4:5, 6. ↩

2 Kings 2:11. ↩

Malachi 2:17, 3:14. ↩

Isaiah 48:12⁠–⁠16. ↩

Isaiah 53:7. ↩

Zechariah 2:8, 9. ↩

Matthew 15:24. ↩

John 7:39. ↩

Psalm 18:43. ↩

Matthew 4:19. ↩

Luke 5:10. ↩

Matthew 12:29. ↩

Zechariah 12:9, 10. ↩

So the Vulgate. ↩

John 5:22. ↩

Isaiah 42:1⁠–⁠4. ↩

John 1:32. ↩

Matthew 17:1, 2. ↩

Psalm 41:5. ↩

John 5:29. ↩

Matthew 13:41⁠–⁠43. ↩

Matthew 25:46. ↩

Luke 16:24. ↩

Aeneid, VI. 733. ↩

Ch. III, V, VI. ↩

Aristotle does not affirm it as a fact observed by himself, but as a popular tradition (Historia animalium V. 19). Pliny is equally cautious (Historia naturalis XXIX. 23). Dioscorides declared the thing impossible (II. 68).

—⁠Saisset

↩

So Lucretius, II. 1025:

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

↩

Alluded to by Moore in his Melodies:

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

↩

Aeneid, IV. 487⁠–⁠491. ↩

See the same collocation of words in Cicero Natura deorum II. 3. ↩

The etymologies given here by Augustine are, “monstra,” a monstrando; “ostenta,” ab ostendendo; “portenta,” a portendendo, i.e. praeostendendo; “prodigia,” quod porro dicant, i.e. futura praedicant. ↩

Isaiah 66:24. ↩

Mark 9:43⁠–⁠48. ↩

2 Corinthians 11:29. ↩

Isaiah 51:8. ↩

Ecclesiasticus 7:17. ↩

Romans 8:13. ↩

1 Corinthians 13:9, 10. ↩

Matthew 25:41. ↩

Luke 16:24. ↩

Revelation 20:10. ↩

“Talio,” i.e. the rendering of like for like, the punishment being exactly similar to the injury sustained. ↩

Exodus 21:24. ↩

Luke 6:38. ↩

Remanerent. But Augustine constantly uses the imperfect for the pluperfect subjunctive. ↩

Plato’s own theory was that punishment had a twofold purpose, to reform and to deter. “No one punishes an offender on account of the past offence, and simply because he has done wrong, but for the sake of the future, that the offence may not be again committed, either by the same person or by anyone who has seen him punished.”⁠—See the Protagoras, 324, b, and Grote’s Plato, II. 41. ↩

Aeneid, VI. 733. ↩

Job 7:1. ↩

Compare Goldsmith’s saying, “We begin life in tears, and every day tells us why.” ↩

Ecclesiasticus 40:1. ↩

2 Timothy 2:19. ↩

Romans 8:14. ↩

Galatians 5:17. ↩

“Fari.” ↩

See Augustine Epistola 98, ad Bonifacium. ↩

On the heresy of Origen, see Epiphanius (Epistola ad Joannem Hierosolymitanum); Jerome (Epistola 61, ad Pammachium); and