Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (105 page)
9.
The long life and the great stature of antediluvian man
For this reason no intelligent student of history could doubt that Cain could have founded not only some sort of a city but even a large one, at a time when the lives of mortals were prolonged to so great an age. But it may be that some unbeliever or other will start a dispute with us about the immense number of years which, in the record of our authorities, the men of that period lived; he may assert that this tradition is incredible. Similarly, as we know, some people do not believe that human bodies were then of much greater size than they are now. Now the most distinguished pagan poet, Virgil, has something on this point. He is describing a huge stone set as a boundary mark on the land; a mighty warrior snatches it up in battle, runs on, then swings it round and hurls it. And Virgil says,
That stone twice six picked men could scarce upheave
With bodies such as the earth now produces.
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He means it to be understood that in those days the earth normally produced larger bodies than now. How much more then in the days when the world was newer, before that renowned and far-famed Flood!
Now in the matter of the size of bodies the incredulous are usually convinced by the tombs uncovered by the action of time, or by the violence of storms or various other accidents. Bones of incredible size have come to light in them, or have fallen out of them.
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On the
shore at Utica I myself saw – and I was not alone but in the company of several others – a human molar so immense that if it had been cut up into pieces the size of our teeth it would, as it seemed to us, have made a hundred. But that tooth I should imagine, belonged to some giant. For not only were the bodies of men in general much larger at that time than ours are now, but the giants far exceeded all the rest, just as thereafter, and in our own times, there have been bodies which have far surpassed the size of the others. They have indeed been rare, but scarcely any period has been without them. Pliny the Elder, a man of profound learning, testifies that as the centuries pass and the world gets older and older, the bodies produced by nature become smaller and smaller.
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He mentions that Homer often lamented this fact in his poems,
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and Pliny does not laugh at these complaints as being poetic fictions; in his capacity as a recorder of the marvels of nature, he takes them as reliable statements of historical fact. However, as I have said, the magnitude of bodies of antiquity is witnessed even to much later ages by the frequent discovery of bones, since bones are very durable.
On the other hand, the longevity of individuals in that period cannot be put to the proof of such material evidence. Nevertheless we should not for that reason call in question the reliability of the sacred narrative. Our impudence in doubting the scriptural record is measured by the certainty of the fulfilment of its prophecies, which we see before our eyes. Apart from this, Pliny also states that there is to this day a nation where men live for two hundred years.
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And so, if it is believed that places unknown to us provide examples, at the present time, of a longevity which is outside our experience, why should we not believe the same of the unknown past? Are we to say that it is credible that something which does not happen here does happen somewhere, but incredible that something which does not happen now did happen at some other time?
10.
The apparent discrepancy between the Hebrew version of the Scriptures and our own translation, on the precise ages of men of old
On this point, it is true, we observe a considerable discrepancy between the Hebrew text and our version
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in regard to the precise
number of years. I do not know the reason for this; but in any case the difference is not enough to cause any disagreement about the fact of the great longevity of the men of that period. For instance, we find in our texts that Adam, the first man, was 230 years old before he begot the son called Seth, whereas in the Hebrew he is said to have been 130. On the other hand, we read in our version that Adam lived another 700 years after the birth of Seth, while the Hebrew gives 800 years.
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Thus both texts agree about the total.
Thereafter, in subsequent generations, we find the age of the father at the birth of those whose birth is mentioned, given in the Hebrew as a hundred years less than in our version; but the rest of his life, after the birth of the son, is a hundred years less in our text than in the Hebrew. Thus the sum of the two numbers agrees, in both versions. In the sixth generation, however, there is no discrepancy at all in the two texts. But in the seventh (in which the narrative records that Enoch was born and, instead of dying, was translated, because he pleased God
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) there is the same discrepancy of a hundred years before the birth of the son there mentioned, and the same agreement in the total. For he was 365 years old before translation, according to both texts.
The eighth generation certainly shows a certain discrepancy, but it is smaller than the others and of a different kind. For according to the Hebrew text, Methuselah, son of Enoch, was twenty years older than in our version, before he begot the son who comes next in the list, instead of a hundred years younger,
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but, once again, these years are found added in our text after the birth of his son, and so the total coincides in both versions. The only discrepancy in the total sum appears in the ninth generation, in the age of Lamech, son of Methuselah and father of Noah; but the difference is not very large.
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For we find that in the Hebrew version he lived twenty-four years longer than in our text. Before the birth of his son named Noah he is six years younger in the Hebrew than in our version; but after Noah’s birth he lived thirty years longer in the Hebrew text than in ours. Thus, with the subtraction of those six years the remainder, as I said, is twenty-four.
11.
The age of Methuselah, whose life apparently extends fourteen years beyond the Flood
From this discrepancy between the Hebrew text and ours arises that notorious problem about the fourteen years that Methuselah, by our reckoning, lived after the Flood. Now according to the scriptural account only eight persons, of all those who were then on earth, escaped destruction by the Flood in the ark, and Methuselah was not one of them. According to our text, Methuselah was 167 years old before the birth of the son whom he named Lamech;
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and then Lamech was 188 years old before Noah was born to him.
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These two figures together make 355. Add to these the 600 years of Noah, which was his age at the time of the Flood,
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and the total is 955,
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and this is the period from the birth of Methuselah down to the year of the Flood.
But all the years of Methuselah’s life are reckoned as 969; for he was 167 years old at the time of the birth of his son called Lamech, and he lived on for 802 years after that,
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which gives, as I said, the total of 969. If we subtract the 955 years from Methuselah’s birth to the Flood it leaves fourteen years; so we assume that he lived for fourteen years after the Flood. For this reason there are some who think that he was alive, though not on the earth, where, it is agreed, all flesh which nature does not allow to live in water was destroyed. They suppose that he was for some time with his father, who had been translated, and that he lived there until the Flood had passed. For they refuse to question the reliability of the text which is accepted by the Church and is thus given a wider authority; and they believe that it is the version of the Jews and not the other text which contains inaccuracies.
These people will not allow that it is more likely that we have here a mistake on the part of the translators, than that there should be a false statement in the language from which the Scriptures themselves were translated, through the Greek version, into our tongue. They assert that it is unbelievable that seventy translators who made their translation at one and the same time and produced one and the same meaning, could have made a mistake, or should have deliberately uttered a falsehood on a point of no importance to them. But they maintain that the Jews, in their jealousy at the transference to us, through translation, of the Law and the prophets, altered some passages in their own texts to diminish the authority of our version.
Anyone may accept this idea, or suspicion, as he thinks fit. One thing remains certain: Methuselah did not live on after the Flood; he ended his life in the same year, if the information is true which is found in the Hebrew text about the number of his years. As for the seventy translators, I must insert a more detailed statement of my opinions about them in the appropriate place, when, with God’s assistance, I come to deal with that period as far as the subject of this work demands.
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For the present discussion it is enough that according to both versions the longevity of human beings at that period was such that it was possible for the human race to multiply sufficiently even to establish a city in the lifetime of one man, who was the first child born to the parents who were then the sole inhabitants of the earth.
12.
Concerning the opinion of those who refuse to believe in the longevity of the human beings in the early ages, as recorded in Scripture
Not the slightest attention should be given to those who fancy that years were differently reckoned in those times, that is, that they were of such short duration that one of our years should be assumed to include ten of theirs. Therefore, they maintain, when anyone hears or reads that someone lived for 900 years he should interpret this as ninety, since ten of their years equal one of ours, and ten of ours make a hundred of theirs. According to this reckoning, Adam was twenty-three when he became the father of Seth, and Seth for his part was twenty years and six months old when Enos was born to him. Scripture, to be sure, ascribes to Seth 205 years; but on the speculative theory we are examining one year such as we now have was then divided into ten, and each of those divisions was called a year. Each of those parts contains the square of six, because God completed his works in six days so that he might rest on the seventh day (I have discussed this topic, to the best of my ability, in Book XI).
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Six times six, the square of six, is thirty-six days; and that multiplied by ten comes to 365 days, that is, twelve lunar months. That leaves five days to be supplied to complete the solar year, plus a quarter of a day (hence the introduction, every fourth year, of one day, called
bissextus
);
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and that is the reason why, in antiquity, days were later added to
make the number of years tally. These are the days called by the Romans ‘intercalary’.
On this assumption Enos, the son of Seth, was nineteen years old when his son Cainan was born, though Scripture gives his age as a hundred and ninety.
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And after that through all the generations, among the men whose ages are mentioned before the Flood, no case is found in our version of a man’s having a son when he was a hundred years old or less, or even 120 or a little more. In fact the earliest age of any father is recorded as 160 or more. For no one can beget children (as those who hold this theory maintain) at the age of ten, or, as those people would call it, a hundred. Puberty is fully developed and capable of procreating children by the age of sixteen, which in antiquity was called 160.
To reduce the incredibility of the supposition that the year was differently reckoned in those days, those theorists adduce evidence from a number of historians that the Egyptians had a year of four months,
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the Acarnianians of six, and the Lavinians of thirteen. Pliny the Elder mentions reports in written documents that one man lived 152 years, another for ten years more than that, others for 300 years, while some attained the age of 500, 600, or even 800 years.
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But he decides that these reports were based on ignorance of chronology. ‘For some people’, he says, ‘used to treat summer as a complete year, and winter as another, while others treated each of the four seasons as a whole year, like the Arcadians, who had years of three months.’ He adds that the Egyptians (whose short year of four months I have mentioned above) sometimes ended the year with the final phase of each moon; ‘and so’, he says, ‘we have reports among the Egyptians of people who lived a thousand years.’
Some people advance these as being plausible arguments, seeking not to undermine the credibility of this sacred narrative but doing their best to support it, and to reduce the difficulty of believing the tradition of the longevity of men in antiquity. Thus they have persuaded themselves, and consider that they need not be ashamed to try to persuade others, that what was then called a year was so short a time that ten of those years were equal to one of ours, and ten of ours the same as a hundred of theirs. That this theory is utterly erroneous can be proved by the clearest evidence.
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But before I do so, I think that I should not pass over a suggestion which may be more worthy of credence.
We could certainly have refuted and overthrown this contention by the evidence of the Hebrew text, where Adam is found to have been 130, instead of 230 years of age at the time when he became the father of his third son.
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If this means thirteen of our years, he was undoubtedly little more than eleven years, at most, when his first son was begotten. But can anyone become a father at that age, according to the established laws of nature with which we are so familiar?
But let us pass over Adam. It may well be that he could have procreated children at the time of his creation, for we cannot suppose that when he was made he was as small as our infants are. His son Seth was not 205, as we find in our version, but 105 when he became the father of Enos.
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This means that he was not yet eleven, on the theory we are examining. And what of his son Cainan? Although he appears as 170 in our version, the reading of the Hebrew is that he was seventy when he became the father of Mahalaleel.
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But – if we assume that ‘seventy years’ meant at that time ‘seven years’ – who can become a father at the age of seven?