City of God (Penguin Classics) (129 page)
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Authors: Saint Augustine
22.
Jeroboam’s idolatry; its effects reduced by prophets under God’s inspiration
Now Jeroboam, king of Israel, had had proof that God was true to his word, since he had promised him the kingdom, and had given it to him. Yet in the perversity of his heart he refused to put his faith in God. He was afraid that if his people visited the Temple of God in Jerusalem, to which the whole nation was bound to go to offer sacrifice, according to the divine Law, they would be seduced from his allegiance and restored to the line of David, as being the royal stock. That is why he established idolatry in his kingdom, and led God’s people astray with his detestable apostasy, so that with him the people were addicted to the worship of images. Yet God did not cease to employ his prophets to reprove, by every means, not only that king, but his successors who imitated his apostasy, and the people themselves. For in that kingdom there emerged those great prophets of renown, who also performed many marvels, namely Elijah and his disciple Elisha. It was there also that Elijah said, ‘Lord, they have killed your prophets, they have demolished your altars; and I am left alone, and they are after my life’, and he received the reply that there were in that kingdom seven thousand men who had not bent their knees before Baal.
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23.
The varying fortunes of the kingdoms till their captivity. The restoration of Judah, and its final transference to the Roman Empire
We find the same situation in the kingdom of Judah, which was attached to Jerusalem. There too there was no lack of prophets even in the times of the kings who succeeded David. They appeared as it pleased God to send them, either to make some necessary prediction, or to rebuke sins and to demand righteousness. For there also, although to a much lesser extent than in Israel, kings did arise who grievously offended God by their impieties, and who had to be chastised, along with the people who resembled them, with punishment in proportion to their faults. There were, it is true, pious kings in Judah, and their not inconsiderable merits receive praise, whereas we are told that in Israel all the kings were reprobate, though some more than others. Thus both parts, according to the command or with the permission of God’s providence, experienced vicissitudes of fortune, now being lifted up by times of prosperity, now depressed by periods of adversity; and they were so afflicted, not only by foreign wars but even by civil strife among themselves, that it became clear that God was acting in mercy or in wrath when particular causes arose. Finally, as his indignation increased, the whole nation was not only crushed and overthrown by the Chaldeans in its own homeland, but was also for the most part transferred to the territory of the Assyrians; first that division called Israel, with its ten tribes, and later Judah also, after the destruction of Jerusalem and its world-famed Temple. In those lands the Judeans lived in peaceful captivity for seventy years. After that period they were allowed to return, and they restored the Temple which had been demolished; and although very many of them still lived in foreign lands, they did not thereafter have a kingdom divided in two, with separate kings for each part. There was now only one prince over them in Jerusalem; and all of them all over the world, wherever they were, used to come back at fixed times to the Temple of God, which was in Jerusalem, if they could travel there from their homes. But even then they did not lack enemies from other nations, and conquerors, for Christ found them in his time tributaries of the Romans.
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24.
The prophets mentioned in the gospel narrative
Now in the whole period following the return of the Jews from Baby-Ionia, after Malachi, Haggai, and Zechariah, who prophesied at the time of the return, and after Ezra, the Jews had no prophets up to the time of the Saviour’s coming, except the other Zechariah, the father of John, and his wife Elizabeth, when Christ’s birth was near, and, after his birth, the old man Simeon, and Anna, a widow by then advanced in years, and, last of all, John himself. John, it is true, did not foretell the coming of Christ, for by that time Christ and he were both young men; still, he did recognize, by prophetic inspiration, the Christ who was yet unrecognized, and he pointed him out. This is why the Lord himself says, ‘The Law and the Prophets down to John.’
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Now the prophetic utterances of these five people are known to us from the Gospel, in which the Virgin herself, the Lord’s mother, is also represented as prophesying, before John. But the rejected Jews do not accept the utterances of those prophets; however, the innumerable individuals from among them who have believed in the gospel do accept them. For at that time Israel was truly divided into two parts, by that division which was fore-announced to King Saul through Samuel the prophet, as an unalterable division. As for Malachi, Haggai, Zechariah, and Ezra, even the rejected Jews accept them, as the last authors to be added to the list of inspired Scripture. For writings by these prophets are extant, as are those of others, who wrote books which were to enjoy canonical authority. But they form but a small proportion of the great host of prophets. It is clear to me that some of their predictions referring to Christ and his Church must be included in this work. It will be more convenient to fulfil this obligation, with God’s help, in the next book, to avoid adding further to the burden of this volume, which is already so protracted.
1.
The course of history down to the era of the Saviour, as discussed in seventeen books
1
I
PROMISED
that (given God’s gracious help) I would first refute the enemies of the City of God, who honour their own gods above Christ, the founder of that City, and display a bitter hatred of the Christians, with a rancour most ruinous to themselves. This task I achieved in my first ten books. I undertook after that to write about the origin, the development, and the destined ends of the two cities. One of these is the City of God, the other the city of this world; and God’s City lives in this world’s city, as far as its human element is concerned; but it lives there as an alien sojourner. The promise I have just mentioned was in three parts; and in the four books following my tenth I gave a summary of the
origin
of both these cities. Then in one book, the fifteenth of this work, I sketched their
progress
from the first man down to the Flood. After that the two cities proceeded on their course in our narrative, just as they did in history, down to the time of Abraham. But from the time of father Abraham down to the time of the kings of Israel (where the sixteenth book finished), and from then to the coming of the incarnate Saviour (the point reached in Book XVII), it is evident that my pen has been devoted solely to the progress of the City of God. And yet this City did not proceed on its course in this world in isolation; in fact, as we well know, just as both the cities started together, as they exist together among mankind, so in human history they have together experienced in their progress the vicissitudes of time. It was however, with set purpose that I followed this plan. My intention was first to bring out more distinctly the development of the City of God by describing its course, without interruption from its contrary, that other city, from the time when God’s promises began to be more explicit, down to his birth from the Virgin, in which the original promises were fulfilled. This is in spite of the fact that the City of God developed not in the light, but in the shadow. Now, therefore, I am conscious that I must make good my
omission, by outlining the progress of that other city from the time of Abraham, giving it what seems adequate treatment, so that my readers may observe both cities and mark the contrast between them.
2.
The earthly city; its kings and dates, corresponding to the dates of the saints, from the birth of Abraham
Well then, the society of mortal men spread everywhere over the earth; and amid all the varieties of geographical situation it still was linked together by a kind of fellowship based on a common nature, although each group pursued its own advantages and sought the gratification of its own desires. In such pursuits not everyone, perhaps no one, achieves complete satisfaction, because men have conflicting aims. Hence human society is generally divided against itself, and one part of it oppresses another, when it finds itself the stronger. For the conquered part submits to the conqueror, naturally choosing peace and survival at any price – so much so that it has always provoked astonishment when men have preferred death to slavery. For in almost all nations the voice of nature, as we might say, has pealed out the message that those who have suffered the misfortune of defeat should prefer subjugation at the hands of the victors to total destruction by the devastation of war. The result has been – though under the providence of God, in whose power it rests to order conquest or subjugation in each case – that some nations have been entrusted with empire, while others have been subdued to alien domination. Now the society whose common aim is worldly advantage or the satisfaction of desire, the community which we call by the general name of ‘the city of this world’ has been divided into a great number of empires; and among these we observe that two empires have won a renown far exceeding that of all the rest. First comes the Assyrian Empire; later came that of the Romans. These two powers present a kind of pattern of contrast, both historically and geographically. For Assyria rose to power in earlier times; Rome’s emergence was later. Assyria arose in the East, Rome in the West. And, to complete the pattern, the beginning of the one followed hard on the end of the other. All the other kingdoms and kings I should describe as something like appendages of those empires.
Ninus,
2
then, was already on the throne as the second king of
Assyria, in succession to Belus his father, the first ruler of that kingdom, when Abraham was born in the territory of the Chaldeans. There was also at that time the empire of the Sicyonians, quite a small power; but Marcus Varro, an unrivalled authority in all fields of learning, begins his work
On the Race of
the Roman
People
with an account of the Sicyonian kingdom,
3
on the grounds of its antiquity. For he starts with the kings of Sicyon and proceeds to the Athenians, passing from them to the Latins, and then to the Romans. But such powers as he records before the foundation of Rome are inconsiderable in comparison with the Assyrian Empire. Yet even the Roman historian Sallust admits that the Athenians attained the highest renown in Greece, more, however, by prestige than in virtue of their real power. For he describes them in these words: ‘The achievements of the Athenians, in my judgement, were great and impressive enough; and yet their importance was a good deal less than their reputation. But because writers of remarkable genius emerged in that city, the Athenian exploits are extolled throughout the world as incomparable. So true is it that the qualities of men of action are assumed to be in proportion to the ability of writers of outstanding genius to sing their praises.’
4
Besides this, the city of Athens won no small glory from her literature and her philosophers, because such pursuits flourished there in a pre-eminent degree. But in fact, as far as empire is concerned, there was no power greater in early times than that of Assyria – none so widely extended; for, according to tradition, King Ninus, son of Belus, subdued the whole of Asia as far as the frontiers
of Lydia, and Asia is said to be a third of the entire world, though in fact it proves to be as much as half the area of the earth.
5
Actually, the only people of the East that he did not bring under his dominion were the Indians; and even the Indians were attacked, after his death, by Semiramis, his wife. Thus it came about that all the peoples and rulers in all those countries accepted the sway of the throne of Assyria and carried out all the commands laid upon them.
Abraham, then, was born in that Empire, among the Chaldeans, in the time of Ninus. But Greek history is much more familiar to us than Assyrian, and those who have explored the ancient origins of the Roman people have traced a chronological sequence through the Greeks to the Latins, and from them to the Romans, who are themselves also Latins. For this reason we are obliged to give the names of Assyrian kings, where necessary, to make it clear how Babylonia, the first Rome, as it were, proceeds on its course side by side with the City of God, on pilgrimage in this world. However, the points which we must insert into this work, with a view to contrasting the two cities, that is, the earthly city and the heavenly, must be taken for preference from Greek and Latin sources, in which Rome appears in the role of a second Babylon.
Well then, when Abraham was born, the second kings in the two lines were on the throne, Ninus in Assyria, Europs in Sicyon – the first kings being Belus in the former and Aegialeus in the latter line.† But when God promised Abraham, who had now left Babylonia, that a great nation would derive from him and that a blessing would come to all nations in his descendants, the Assyrians at that time were under their fourth king, the Sicyonians under their fifth. For the son of Ninus ascended the Assyrian throne after his mother Semiramis. It is said that she was killed by her son, because she, his mother, had dared to defile him by incestuous intercourse. Some people think that it was Semiramis who founded Babylon; and she may, indeed, have rebuilt the city. But I have stated in the sixteenth book when and how it was founded.
6
We also note that the son of Ninus and Semiramis,
who succeeded his mother on the throne, is himself also called Ninus by some authorities, while others call him Ninyas, a name derived from that of his father. The throne of Sicyon was at that time occupied by Telxion,† whose reign was a time of such undisturbed happiness that after his decease his people worshipped him as a god, offering sacrifices to him and celebrating games which they say were originally established in his honour.