[155] In Augustine's letter to Evodius (169), which was written towards the end of the year 415, he mentions that this fourth book and the following one were begun and finished during that same year.
[156] Comp. Bacon's _Essay on the Vicissitudes of Things_.
[159] Nonius Marcell. borrows this anecdote from Cicero, _De Repub._ iii.
[160] It was extinguished by Crassus in its third year.
[161] Cloacina, supposed by Lactantius (_De falsa relig._ i. 20), Cyprian (_De Idol. vanit._), and Augustine (_infra._, c. 23) to be the goddess of the "cloaca," or sewage of Rome. Others, however, suppose it to be equivalent to Cluacina, a title given to Venus, because the Romans after the end of the Sabine war purified themselves (_cluere_) in the vicinity of her statue.
[162] Forculum foribus, Cardeam cardini, Limentinum limini.
[171] So called from the consent or harmony of the celestial movements of these gods.
[173] Livy, ii. 36; Cicero, _De Divin._ 26.
[174] Called by Cicero (_De Oratore_, i. 39) the most eloquent of lawyers, and the best skilled lawyer among eloquent men.
[178] Cic. _De Nat. Deorum_, lib. ii. c. 28.
[179] Superstition, from _superstes_. Against this etymology of Cicero, see Lact. _Inst. Div._ iv. 28.
[180] Balbus, from _balbutiens_, stammering, babbling.
AUGUSTINE FIRST DISCUSSES THE DOCTRINE OF FATE, FOR THE SAKE OF CONFUTING THOSE WHO ARE DISPOSED TO REFER TO FATE THE POWER AND INCREASE OF THE ROMAN EMPIRE, WHICH COULD NOT BE ATTRIBUTED TO FALSE GODS, AS HAS BEEN SHOWN IN THE PRECEDING BOOK. AFTER THAT, HE PROVES THAT THERE IS NO CONTRADICTION BETWEEN GOD'S PRESCIENCE AND OUR FREE WILL. HE THEN SPEAKS OF THE MANNERS OF THE ANCIENT ROMANS, AND SHOWS IN WHAT SENSE IT WAS DUE TO THE VIRTUE OF THE ROMANS THEMSELVES, AND IN HOW FAR TO THE COUNSEL OF GOD, THAT HE INCREASED THEIR DOMINION, THOUGH THEY DID NOT WORSHIP HIM. FINALLY, HE EXPLAINS WHAT IS TO BE ACCOUNTED THE TRUE HAPPINESS OF THE CHRISTIAN EMPERORS.
Since, then, it is established that the complete attainment of all we desire is that which constitutes felicity, which is no goddess, but a gift of God, and that therefore men can worship no god save Him who is able to make them happy,--and were Felicity herself a goddess, she would with reason be the only object of worship,--since, I say, this is established, let us now go on to consider why God, who is able to give with all other things those good gifts which can be possessed by men who are not good, and consequently not happy, has seen fit to grant such extended and long-continued dominion to the Roman empire; for that this was not effected by that multitude of false gods which they worshipped, we have both already adduced, and shall, as occasion offers, yet adduce considerable proof.