study of William Adler, “The Jews as Falsifiers: Charges of Tendentiou Emendation in Anti-Jewish Christian Polemic,” in Translation of Scripture (Philadelphia, 1990), pp. 1–27.
17. Augustine, De civitate Dei 17.4, CCSL 48:557.
18. Ibid. 15.2; and see the important analysis of F. Edward Cranz, “De civitate Dei, XV, 2, and Augustine's Idea of the Christian Society,” Speculum 25 (1950), 215–25.
19. Augustine, De civitate Dei 7.32, CCSL 47:213.
20. Ibid. 4.34.
21. Ibid. 16.37, CCSL 48:542 (emphasis mine).
22. Ibid. 18.46, p. 644.
23. Psalm 59:1z, according to the numeration of the Masoretic Text, which I have followed throughout in direct references to the Bible. The reading of legem tuam follows some Greek versions (nomoû tou), which evidently underlay the Old Latin version of Augustine; the Masoretic Text, the received versions of the Septuagint, and the Vulgate all read “my people [‘ammi, laû mou, populi mei].” Jerome also encountered a Latin reading of populi tui; see his Epistula 106.33, CSEL 55:z63–64: “Ne occidas eos, nequando obliviscantur populi tui. Pro quo in Graeco scriptum est: legis tuae; sed in Septuagintaet in Hebraeo non habet populi tui, sed populi mei; et a nobis ita versum est.” Cf. also Origen, Hexapla, ed. Fridericus Field (1875; reprint Hildesheim, Germany, 1964), 2:187; and the various Latin readings reviewed by Amnon Linder, review [in Hebrew] of Shlomo Simonsohn, Ha-Kes ha-Qadosh veha-Yehudim, in Zion, n.s. 61 (1996), 484–85.
24. Augustme, De civitate Dei 18.46, CCSL 48:644–45.
25. The Tractatus receives no mention in Augustine's Retractationes, composed during the last years of his life.
26. Augustine, Tractatus adversus Iudaeos 3.4, PL 42:s 3.
27. Or perhaps, as Ivan Marcus has suggested to me, for sheshonim, referring to those that differ, and also from the same verbal root, sh-n-h. Cf. the Septuagint's hypèr t
28. Augustine, Tractatus adversus Iudaeos 5.6, col. 55. On Philonic, early Christian, and rabbinic use of this motif, see Gerhard Delling, “The ‘One Who Sees God’ in Philo,” in Nourished with Peace: Studies in Hellenistic Judaism in Memory of Samuel Sandmel, ed. Frederick E. Greenspahn et al., Scholars Press Homage Series 9 (Chico, Calif., 1984), pp. 27–41; Jonathan Z. Smith, “The Prayer of Joseph,” in Religions in Antiquity: Essays in Memory of Erwin Ramsdell Goodenough, ed. Jacob Neusner, Studies in the History of Religions (Supplements to Numen) zo (Leiden, Netherlands, 1968), pp. 265–68 with nn.; and Elliot R. Wolfson, Through a Speculum That Shines: Vision and Imagination in Medieval lewish Mysticism (Princeton, N.J., 1994), esp. chap. I.
29. Augustine, Tractatus adversus Iudaeos 6.8, col. 56.
30. Ibid. 1.2, 6.8, 10.15
31. Ibid. 7.9, col. 57.
32. For Augustine's various similes, see: “custodes librorum nostrorum,” Sermo 5.5, CCSL 41:56; “librarii nostri,” Enarrationes in Psalmos 56.9, CCSL 39:700; and “capsarii nostri,” ibid. 40.14, 38:459 See also Augustine's explanation that “servi, quando eunt in auditorium domini ipsorum, portant post illos codices et foris sedent” (Sermo 5.5, CCSL 41:56).
33. Augustine, Sermo 373.4.4, admittedly of doubtful authorship.
34. Augustine, Enarrationes in Psalmos 56.9, CCSL 39:700. On the mirror and mirror images in Augustinian thought, see Karl F. Morrison, “'From Form into Form': Mimesis and Personality in Augustine's Historical Thought,” Proceedings of the American Philosophical Society 124 (1980), esp. p. 292.
35. Augustine, Sermo 199.1.2, PL 38:1027.
36. Augustine, Enarrationes in Psalmos 58.2.2, CCSL 39:746.
37. On the chronology of Augustine's works, in both the discussion and the table that follow, see, among others, Peter Brown, Augustine of Hippo: A Biography (London, 1967); Johannes Quasten et al., Patrology (Westminster, Md., 1986), 4:355ff.; A. Kunzelmann, “Die Chronologie der Sermones des hl. Augustinus,” in Miscellanea agostiniana (Rome, 1930–31), 2:417–520; and Henri Rondet, “Essais sur la chronologie des 'Enarrationes in Psalmos' de Saint Augustin,” Bulletin de littérature ecclésiastique 61 (1960), 111–27; 65 (1964), 120–36; 68 (1967), 180–202; 71 (1970), 174–200; 77 (1976), 99–118.
38. See Augustine, Contra Faustum, cited above, nn. 8ff., and De consensu evangelistarum 1.14.22, 1.26.40.
39. Augustine, Enarrationes in Psalmos 58, esp. 58.1. 15–58.2.11, CCSL 39:740–753. 58.1.19 ends with the exhortation, “Quid hic respondebit infelix Pelagius,” indicating that the commentary could not date from much before 414, when Augustine became actively involved in the Pelagian controversy. See Rondet, “Essais sur la chronologie,” pp. 180–82; and Elizabeth A. Clark, The Origenist Controversy: The Cultural Construction of an Early Christian Debate (Princeton, N.J., 19gz), p. 232 and n. 307.
40. See above, at nn. 22, 24.
41. On the dating of this work, see the comments of M. P. J. Van den Hout, CCSL q6:lx-lxi, who finds distinctive parallels between the De fide rerum invisibilrum and De ciuitate Dei 18.
42. See above, n. 31.
43. See below, n. 94.
44. Augustine, De fde rerum invisibilium 6.9, CCSL 46:16.
45. See also Augustine, Enarrationes in Psalmos 58.1.21, CSEL 39:744; and contrast Contra Fausturn 12.12, CSEL z5:341: “non corporali morte interibit genus inpium carnalium Iudaeorum.”
46. Augustine, Epistula 149.9, CSEL 44:356; cf. De ctvitate Dei 7.32, and Enarrationes in Psalmos 58.2.2.
47. Augustine, Enarrationes in Psalmos 58.2.2–10, CCSL jg:746–52. See also De civitate Dei 20.29–30, and Tractatus adversus Iudaeos 5.6.
48. Augustine, De fide rerum invisibilium 6.9, CCSL 46:16.
49. Augustine, Tractatus adversus ludaeos 1.2, PL 4251–52; see also 6.8 (col. 56), “sive consentiant sive dissentiant,” and 10.15 (cols. 63–64), “sive gratanter, sive indignanter audiant Judaei.”
50. Above all, see Bernhard Blumenkranz, Die Judenpredigt, and “Augustin et les Juifs, Augustin et le Judai'sme,” Recherches augustiniennes 1 (1958), 225–41; Marcel Dubois, “Jews, Judaism and Israel in the Theology of Saint Augustine: How He Links the Jewish People and the Land of Zion,” lmmanuel 22/23 (1989), 162–214; and Paula Fredriksen, “Excaecati occulta justitia Dei: Augustine on Jews and Judaism,” Journal of Early Christian Studies 3 (1995), 299–324, and “Divine Justice and Human Freedom: Augustine on Jews and Judaism, 392–398,” in FWW, pp. 29–54. I have discussed the contributions of these three scholars at greater length in Jeremy Cohen, “'Slay Them Not': Augustine and the Jews in Modern Scholarship,” Medieval Encounters 4 (1998), 78–92.
51. See, among others, Paul Monceaux, “Les Colonies juives dans I'Afrique romaine,” REJ 44 (1902), 1–28; Jean Juster, Les lztifs duns ['Empire romain: Leur condition juridique, économique et sociale (Paris, 1914), 1: 207–9; H. Z. Hirschberg, A History of the ]ews in North Africa: From Antiquity to Our Time [Hebrew] (Jerusalem, 1965), I:51–54; a nd Marcel Simon, Verus Israel: A Study of the Relatrons between Christians andlews in the Roman Empire (135–425). trans. H. McKeating (New York, 1986) 13 pp. 331–33.
52. See Yann le Bohec, “Inscriptions juives