The City of God, Volume II. Bishop of Hippo Saint Augustine

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provision fit for every species? And what is there which hunger would not make animals eat? Or what could not be made sweet and wholesome by God, who, with a divine facility, might have enabled them to do without food at all, had it not been requisite to the completeness of so great a mystery that they should be fed? But none but a contentious man can suppose that there was no prefiguring of the church in so manifold and circumstantial a detail. For the nations have already so filled the church, and are comprehended in the framework of its unity, the clean and unclean together, until the appointed end, that this one very manifest fulfilment leaves no doubt how we should interpret even those others which are somewhat more obscure, and which cannot so readily be discerned. And since this is so, if not even the most audacious will presume to assert that these things were written without a purpose, or that though the events really happened they mean nothing, or that they did not really happen, but are only allegory, or that at all events they are far from having any figurative reference to the church; if it has been made out that, on the other hand, we must rather believe that there was a wise purpose in their being committed to memory and to writing, and that they did happen, and have a significance, and that this significance has a prophetic reference to the church, then this book, having served this purpose, may now be closed, that we may go on to trace in the history subsequent to the deluge the courses of the two cities, – the earthly, that lives according to men, and the heavenly, that lives according to God.

      BOOK SIXTEENTH

      ARGUMENT

      IN THE FORMER PART OF THIS BOOK, FROM THE FIRST TO THE TWELFTH CHAPTER, THE PROGRESS OF THE TWO CITIES, THE EARTHLY AND THE HEAVENLY, FROM NOAH TO ABRAHAM, IS EXHIBITED FROM HOLY SCRIPTURE: IN THE LATTER PART, THE PROGRESS OF THE HEAVENLY ALONE, FROM ABRAHAM TO THE KINGS OF ISRAEL, IS THE SUBJECT.

1. Whether, after the deluge, from Noah to Abraham, any families can be found who lived according to God

      It is difficult to discover from Scripture, whether, after the deluge, traces of the holy city are continuous, or are so interrupted by intervening seasons of godlessness, that not a single worshipper of the one true God was found among men; because from Noah, who, with his wife, three sons, and as many daughters-in-law, achieved deliverance in the ark from the destruction of the deluge, down to Abraham, we do not find in the canonical books that the piety of any one is celebrated by express divine testimony, unless it be in the case of Noah, who commends with a prophetic benediction his two sons Shem and Japheth, while he beheld and foresaw what was long afterwards to happen. It was also by this prophetic spirit that, when his middle son – that is, the son who was younger than the first and older than the last born – had sinned against him, he cursed him not in his own person, but in his son's (his own grandson's), in the words, "Cursed be the lad Canaan; a servant shall he be unto his brethren."221 Now Canaan was born of Ham, who, so far from covering his sleeping father's nakedness, had divulged it. For the same reason also he subjoins the blessing on his two other sons, the oldest and youngest, saying, "Blessed be the Lord God of Shem; and Canaan shall be his servant. God shall gladden Japheth, and he shall dwell in the houses of Shem."222 And so, too, the planting of the vine by Noah, and his intoxication by its fruit, and his nakedness while he slept, and the other things done at that time, and recorded, are all of them pregnant with prophetic meanings, and veiled in mysteries.223

2. What was prophetically prefigured in the sons of Noah

      The things which then were hidden are now sufficiently revealed by the actual events which have followed. For who can carefully and intelligently consider these things without recognising them accomplished in Christ? Shem, of whom Christ was born in the flesh, means "named." And what is of greater name than Christ, the fragrance of whose name is now everywhere perceived, so that even prophecy sings of it beforehand, comparing it in the Song of Songs224 to ointment poured forth? Is it not also in the houses of Christ, that is, in the churches, that the "enlargement" of the nations dwells? For Japheth means "enlargement." And Ham (i. e. hot), who was the middle son of Noah, and, as it were, separated himself from both, and remained between them, neither belonging to the first-fruits of Israel nor to the fulness of the Gentiles, what does he signify but the tribe of heretics, hot with the spirit, not of patience, but of impatience, with which the breasts of heretics are wont to blaze, and with which they disturb the peace of the saints? But even the heretics yield an advantage to those that make proficiency, according to the apostle's saying, "There must also be heresies, that they which are approved may be made manifest among you."225 Whence, too, it is elsewhere said, "The son that receives instruction will be wise, and he uses the foolish as his servant."226 For while the hot restlessness of heretics stirs questions about many articles of the catholic faith, the necessity of defending them forces us both to investigate them more accurately, to understand them more clearly, and to proclaim them more earnestly; and the question mooted by an adversary becomes the occasion of instruction. However, not only those who are openly separated from the church, but also all who glory in the Christian name, and at the same time lead abandoned lives, may without absurdity seem to be figured by Noah's middle son: for the passion of Christ, which was signified by that man's nakedness, is at once proclaimed by their profession, and dishonoured by their wicked conduct. Of such, therefore, it has been said, "By their fruits ye shall know them."227 And therefore was Ham cursed in his son, he being, as it were, his fruit. So, too, this son of his, Canaan, is fitly interpreted "their movement," which is nothing else than their work. But Shem and Japheth, that is to say, the circumcision and uncircumcision, or, as the apostle otherwise calls them, the Jews and Greeks, but called and justified, having somehow discovered the nakedness of their father (which signifies the Saviour's passion), took a garment and laid it upon their backs, and entered backwards and covered their father's nakedness, without their seeing what their reverence hid. For we both honour the passion of Christ as accomplished for us, and we hate the crime of the Jews who crucified Him. The garment signifies the sacrament, their backs the memory of things past: for the church celebrates the passion of Christ as already accomplished, and no longer to be looked forward to, now that Japheth already dwells in the habitations of Shem, and their wicked brother between them.

      But the wicked brother is, in the person of his son (i. e. his work), the boy, or slave, of his good brothers, when good men make a skilful use of bad men, either for the exercise of their patience or for their advancement in wisdom. For the apostle testifies that there are some who preach Christ from no pure motives; "but," says he, "whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice."228 For it is Christ Himself who planted the vine of which the prophet says, "The vine of the Lord of hosts is the house of Israel;"229 and He drinks of its wine, whether we thus understand that cup of which He says, "Can ye drink of the cup that I shall drink of?"230 and, "Father, if it be possible, let this cup pass from me,"231 by which He obviously means His passion. Or, as wine is the fruit of the vine, we may prefer to understand that from this vine, that is to say, from the race of Israel, He has assumed flesh and blood that He might suffer; "and he was drunken," that is, He suffered; "and was naked," that is, His weakness appeared in His suffering, as the apostle says, "though He was crucified through weakness."232 Wherefore the same apostle says, "The weakness of God is stronger than men; and the foolishness of God is wiser than men."233 And when to the expression "he was naked" Scripture adds "in his house," it elegantly intimates that Jesus was to suffer the cross and death at the hands of His own household, His own kith and kin, the Jews. This passion of Christ is only externally and verbally professed by the reprobate, for what they profess they do not understand. But the elect hold in the inner man this so great mystery, and honour inwardly in the heart this weakness and

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