|
Thus the founder of the earthly city was a fratricide. Overcome with
envy, he slew his own brother, a citizen of the eternal city, and a
sojourner on earth. So that we cannot be surprised that this first
specimen, or, as the Greeks say, archetype of crime, should, long
afterwards, find a corresponding crime at the foundation of that city
which was destined to reign over so many nations, and be the head of
this earthly city of which we speak. For of that city also, as one of
their poets has mentioned, "the first walls were stained with a
brother's blood," or, as Roman history records, Remus was slain
by his brother Romulus. And thus there is no difference between the
foundation of this city and of the earthly city, unless it be that
Romulus and Remus were both citizens of the earthly city. Both
desired to have the glory of founding the Roman republic, but both
could not have as much glory as if one only claimed it; for he who
wished to have the glory of ruling would certainly rule less if his
power were shared by a living consort. In order, therefore, that the
whole glory might be enjoyed by one, his consort was removed; and by
this crime the empire was made larger indeed, but inferior, while
otherwise it would have been less, but better. Now these brothers,
Cain and Abel, were not both animated by the same earthly desires,
nor did the murderer envy the other because he feared that, by both
ruling, his own dominion would be curtailed, for Abel was not
solicitous to rule in that city which his brother built, he was moved
by that diabolical, envious hatred with which the evil regard the
good, for no other reason than because they are good while themselves
are evil. For the possession of goodness is by no means diminished by
being shared with a partner either permanent or temporarily assumed; on
the contrary, the possession of goodness is increased in proportion to
the concord and charity of each of those who share it. In short, he
who is unwilling to share this possession cannot have it; and he who is
most willing to admit others to a share of it will have the greatest
abundance to himself. The quarrel, then, between Romulus and Remus
shows how the earthly city is divided against itself; that which fell
out between Cain and Abel illustrated the hatred that subsists between
the two cities, that of God and that of men. The wicked war with the
wicked; the good also war with the wicked. But with the good, good
men, or at least perfectly good men, cannot war; though, while only
going on towards perfection, they war to this extent, that every good
man resists others in those points in which he resists himself. And in
each individual "the flesh lusteth against the spirit, and the spirit
against the flesh." This spiritual lusting, therefore, can be at
war with the carnal lust of another man; or carnal lust may be at war
with the spiritual desires of another, in some such way as good and
wicked men are at war; or, still more certainly, the carnal lusts of
two men, good but not yet perfect, contend together, just as the
wicked contend with the wicked, until the health of those who are under
the treatment of grace attains final victory.
|
|