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# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 7

Chapter 7.—Of the Nature of the First Days, Which are Said to Have Had Morning and Evening, Before There Was a Sun.
We see, indeed, that our ordinary days have no evening but by the setting, and no morning but by the rising, of the sun; but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness, and called the light Day, and the darkness Night; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was, and yet must unhesitatingly believe it. For either it was some material light, whether proceeding from the upper parts of the world, far removed from our sight, or from the spot where the sun was afterwards kindled; or under the name of light the holy city was signified, composed of holy angels and blessed spirits, the city of which the apostle says, “Jerusalem which is above is our eternal
mother in heaven;” and in another place, “For ye are all the children of the light, and the children of the day; we are not of the night, nor of darkness.” Yet in some respects we may appropriately speak of a morning and evening of this day also.  For the knowledge of the creature is, in comparison of the knowledge of the Creator, but a twilight; and so it dawns and breaks into morning when the creature is drawn to the praise and love of the Creator; and night never falls when the Creator is not forsaken through love of the creature. In fine, Scripture, when it would recount those days in order, never mentions the word night. It never says, “Night was,” but “The evening and the morning were the first day.” So of the second and the rest.  And, indeed, the knowledge of created things contemplated by themselves is, so to speak, more colorless than when they are seen in the wisdom of God, as in the art by which they were made.  Therefore evening is a more suitable figure than night; and yet, as I said, morning returns when the creature returns to the praise and love of the Creator. When it does so in the knowledge of itself, that is the first day; when in the knowledge of the firmament, which is the name given to the sky between the waters above and those beneath, that is the second day; when in the knowledge of the earth, and the sea, and all things that grow out of the earth, that is the third day; when in the knowledge of the greater and less luminaries, and all the stars, that is the fourth day; when in the knowledge of all animals that swim in the waters and that fly in the air, that is the fifth day; when in the knowledge of all animals that live on the earth, and of man himself, that is the sixth day.

## Footnotes

* ↑ Gal. iv. 26.
* ↑ 1 Thess. v. 5.
* ↑ Comp. de Gen. ad Lit. i. and iv.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 8

Chapter 8.—What We are to Understand of God’s Resting on the Seventh Day, After the Six Days’ Work.
When it is said that God rested on the seventh day from all His works, and hallowed it, we are not to conceive of this in a childish fashion, as if work were a toil to God, who “spake and it was done,”—spake by the spiritual and eternal, not audible and transitory word. But God’s rest signifies the rest of those who rest in God, as the joy of a house means the joy of those in the house who rejoice, though not the house, but something else, causes the joy. How much more intelligible is such phraseology, then, if the house itself, by its own beauty, makes the inhabitants joyful! For in this case we not only call it joyful by that figure of speech in which the thing containing is used for the thing contained (as when we say, “The theatres applaud,” “The meadows low,” meaning that the men in the one applaud, and the oxen in the other low), but also by that figure in which the cause is spoken of as if it were the effect, as when a letter is said to be joyful, because it makes its readers so. Most appropriately, therefore, the sacred narrative states that God rested, meaning thereby that those rest who are in Him, and whom He makes to rest. And this the prophetic narrative promises also to the men to whom it speaks, and for whom it was written, that they themselves, after those good works which God does in and by them, if they have managed by faith to get near to God in this life, shall enjoy in Him eternal rest. This was pre-figured to the ancient people of God by the rest enjoined in their sabbath law, of which, in its own place, I shall speak more at large.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XII

Book XII.
Argument—Augustin first institutes two inquiries regarding the angels; namely, whence is there in some a good, and in others an evil will? and, what is the reason of the blessedness of the good, and the misery of the evil? Afterwards he treats of the creation of man, and teaches that he is not from eternity, but was created, and by none other than God.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 34

Chapter 34.—Of the Idea that the Angels Were Meant Where the Separation of the Waters by the Firmament is Spoken Of, and of that Other Idea that the Waters Were Not Created.
Some, however, have supposed that the angelic hosts are somehow referred to under the name of waters, and that this is what is meant by “Let there be a firmament in the midst of the waters:” that the waters above should be understood of the angels, and those below either of the visible waters, or of the multitude of bad angels, or of the nations of men. If this be so, then it does not here appear when the angels were created, but when they were separated. Though there have not been wanting men foolish and wicked enough to deny that the waters were made by God, because it is nowhere written, “God said, Let there be waters.” With equal folly they might say the same of the earth, for nowhere do we read, “God said, Let the earth be.” But, say they, it is written, “In the beginning God created the heaven and the earth.” Yes, and there the water is meant, for both are included in one word. For “the sea is His,” as the psalm says, “and He made it; and His hands formed the dry land.” But those who would understand the angels by the waters above the skies have a difficulty about the specific gravity of the elements, and fear that the waters, owing to their fluidity and weight, could not be set in the upper parts of the world. So that, if they were to construct a man upon their own principles, they would not put in his head any moist humors, or “phlegm” as the Greeks call it, and which acts the part of water among the elements of our body.  But, in God’s handiwork, the head is the seat of the phlegm, and surely most fitly; and yet, according to their supposition, so absurdly that if we were not aware of the fact, and were informed by this same record that God had put a moist and cold and therefore heavy humor in the uppermost part of man’s body, these world-weighers would refuse belief. And if they were confronted with the authority of Scripture, they would maintain that something else must be meant by the words. But, were we to investigate and discover all the details which are written in this divine book regarding the creation of the world, we should have much to say, and should widely digress from the proposed aim of this work.  Since, then, we have now said what seemed needful regarding these two diverse and contrary communities of angels, in which the origin of the two human communities (of which we intend to speak anon) is also found, let us at once bring this book also to a conclusion.

## Footnotes

* ↑ Augustin himself published this idea in his Conf. xiii. 32 but afterwards retracted it, as “said without sufficient consideration” (Retract. II. vi. 2). Epiphanius and Jerome ascribe it to Origen.
* ↑ Gen. i. 6.
* ↑ Namely, the Audians and Sampsæans, insignificant heretical sects mentioned by Theodoret and Epiphanius.
* ↑ Ps. xcv. 5.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XI/Chapter 6

Chapter 6.—That the World and Time Had Both One Beginning, and the One Did Not Anticipate the Other.
For if eternity and time are rightly distinguished by this, that time does not exist without some movement and transition, while in eternity there is no change, who does not see that there could have been no time had not some creature been made, which by some motion could give birth to change,—the various parts of which motion and change, as they cannot be simultaneous, succeed one another,—and thus, in these shorter or longer intervals of duration, time would begin? Since then, God, in whose eternity is no change at all, is the Creator and Ordainer of time, I do not see how He can be said to have created the world after spaces of time had elapsed, unless it be said that prior to the world there was some creature by whose movement time could pass. And if the sacred and infallible Scriptures say that in the beginning God created the heavens and the earth, in order that it may be understood that He had made nothing previously,—for if He had made anything before the rest, this thing would rather be said to have been made “in the beginning,”—then assuredly the world was made, not in time, but simultaneously with time. For that which is made in time is made both after and before some time,—after that which is past, before that which is future. But none could then be past, for there was no creature by whose movements its duration could be measured.  But simultaneously with time the world was made, if in the world’s creation change and motion were created, as seems evident from the order of the first six or seven days. For in these days the morning and evening are counted, until, on the sixth day, all things which God then made were finished, and on the seventh the rest of God was mysteriously and sublimely signalized. What kind of days these were it is extremely difficult, or perhaps impossible for us to conceive, and how much more to say!
# New Country

Conde had come with us all the way —  Eight hundred miles — but the fortnight's rest Made him fresh as a youngster, the sturdy bay!  And Lurline was looking her very best.
Weary and footsore, the cattle strayed  'Mid the silvery saltbush well content; Where the creeks lay cool 'neath the gidya's shade  The stock-horses clustered, travel-spent.
In the bright spring morning we left them all —  Camp, and cattle, and white, and black — And rode for the Range's westward fall,  Where the dingo's trail was the only track.
Slow through the clay-pans, wet to the knee,  With the cane-grass rustling overhead; Swift o'er the plains with never a tree;  Up the cliffs by a torrent's bed.
Bridle on arm for a mile or more  We toiled, ere we reached Bindanna's verge And saw — as one sees a far-off shore —  The blue hills bounding the forest surge.
An ocean of trees, by the west wind stirred,  Rolled, ever rolled, to the great cliff's base; And its sound like the noise of waves was heard  'Mid the rocks and the caves of that lonely place.
We recked not of wealth in stream or soil  As we heard on the heights the breezes sing; We felt no longer our travel-toil;  We feared no more what the years might bring.
This work is in the public domain in Australia because it was created in Australia and the term of copyright has expired. According to Australian Copyright Council - Duration of Copyright, the following works are public domain:
* published non-government works whose author died before January 1, 1955,
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* government works published more than 50 years ago (before January 1, 1974).
This work is also in the public domain in the United States because it was first published outside the United States (and not published in the U.S. within 30 days), and it was first published before 1989 without complying with U.S. copyright formalities (renewal and/or copyright notice) and it was in the public domain in Australia on the URAA date (January 1, 1996). This is the combined effect of Australia having joined the Berne Convention in 1928, and of 17 USC 104A with its critical date of January 1, 1996.
Because the Australian copyright term in 1996 was 50 years, the critical date for copyright in the United States under the URAA is January 1, 1946.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# New Christianity/To the Rev. J. E. Smith

TO
THE REV. J. E. SMITH.
My Dear Sir,
I return you, with many thanks, the manuscript which you had the kindness to put into my hands. I have carefully compared it with the original, and find it accurately and judiciously translated. Pray, do not delay sending it forth to the public; from its publication. I expect the greatest benefit to mankind. The New Christianity of St. Simon is one of the most important works by which the human mind has endeavoured to sow the seeds of Social Regeneration amongst the chaos and anarchical confusion of exclusive materialism. Like Socrates among the Sophists, St. Simon has appeared among the Sceptics and Atheists of his day, restoring that sublime and simple doctrine, to which we are indebted for our civilization, to its ancient purity, and causing it to become anew the moral spring of universal association. In France, where the pride of philosophy had heaped scorn upon the name of Christianity, the disciples of St. Simon were obliged to veil, under the name of their master, the Christian doctrine ​which they sought to promulge. I will be the first to rend asunder this veil. As soon as the publication of your translation shall have proved to the English public that the intention of my teacher was not to destroy Christianity, but, on the contrary, to recall it to new life, as the basis of a new and grander Social System, in accordance with the wants of the age, I shall drop the denomination of St. Simonian, and summon all believers, as well as unbelievers, to range themselves under one banner, by the name of New Christians. Thus, the wish which you have expressed, in several of your able lectures and essays, will be fulfilled; that the distinctive name of all sects, who labour for social reform, should be lost, and comfounded in one general designation. And what name can be more holy, more beloved, and bid fairer for universality, than that of him, who sealed with his blood the principle of brotherhood among men—of him, whose life and actions will evermore be the standards of human perfection!
I remain, Sir,
Your faithful friend,
JOACHIM DE PRATI, LL.D.
# New Colonial Ice Company v. Helvering

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
292 U.S. 435
New Colonial Ice Company v. Helvering
Argued: March 5, 6, 1934. --- Decided: May 28, 1934
Messrs. Joseph Sterling and Edward G. Griffin, both of New York City, for petitioner.
The Attorney General and Mr. H. Brian Holland, of Philadelphia, Pa., for respondent.
Mr. Justice VAN DEVANTER delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# New Christianity

New
Christianity.
St. Simonian.
London:
Printed and published by B. D. Cousins, Crisis Office, 18, Duke-Street, Lincoln's-Inn-Fields.
Price One Shilling.
A St. Simonian Female.
Cousins, Publisher, 18, Duke Street, Lincolns Inn Fields.
New Christianity;
by
Henri de St. Simon.
Translated from the original French,
by
The Rev. J. E. Smith, A.M.
London:
Published by B. D. Cousins, Crisis Office, Duke-Street, Lincoln's-Inn-Fields; and Effingham Wilson, 88, Royal Exchange.
1834.
* Translator's Preface
* To the Rev. J. E. Smith
* Life of St. Simon
* Dialogues between a Conservative and an Innovator
* Notes by the Translator
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Introductory Essay
## Contents

* Bibliography
* An Analysis of Augustin's Writings Against the Donatists
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism
## Contents

* Title Page
* Preface
* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book I

Book I.
He proves that baptism can be conferred outside the Catholic communion by heretics or schismatics, but that it ought not to be received from them; and that it is of no avail to any while in a state of heresy or schism.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/Answer to the Letters of Petilian, the Donatist/Title Page

the
three BOOKS OF AUGUSTIN,
BISHOP OF HIPPO,
in answer
to the letters of petilian,
the donatist
[contra litteras petiliani donatistÆ cortensis, episcopi.]
CIRCA A.D. 400.
translated by the
rev. j. r. king, m.a.,
vicar of st. peter’s in the east, oxford; and late fellow and tutor of mERTON COLLEGE, OXFORD
# Municipality

* Search for titles containing or beginning with: "Municipality."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Municipality", in Encyclopædia Britannica (9th ed., 1884)
* "Municipality," in Encyclopædia Britannica (11th ed., 1911)
# Municipal and Official Handbook of the City of Auckland, New Zealand/Stores Purchasing Department

STORES PURCHASING DEPARTMENT.
This Department came into operation on July 1st, 1921, and was established for the purpose of securing economy in purchasing Corporation supplies. Prior to this each department had been responsible for the purchasing of its own supplies.
For the purpose of ascertaining the requirements of each department the Officer in Charge of the Stores Department submits schedules of the goods purchased and used, over a given period, to the heads of departments, who in return are required to fill in the estimated requirements for a year ahead. These schedules are collated by the Stores Officer, who is then in a position to obtain prices for the total amounts of any particular item required by the whole of the Corporation Departments.
The prices so obtained are, after consultation between the Stores Officer and the heads of departments, recommended to the Stores Committee for acceptance or otherwise.
TENDERS AND QUOTATIONS.
For the supply of goods of an expensive character, specifications are prepared and tenders invited by advertisement. For smaller lines prices are obtained on special quotation sheets, which are posted to the firms on the list for the particular class of supplies required.
ORDERS.
When the lowest satisfactory tenders are ascertained, orders on the triplicate official order form are placed for items selected from each tender. The original copy is sent to the supplier, the duplicate copy is retained in the Purchasing Department, and the triplicate copy forwarded to the department for which the goods are ordered.
DELIVERIES.
The supplies are delivered to the department ordering them, and their receipt vouched for in the space provided on the back of the pink copy of the order form, which is returned to the Purchasing Department.
INVOICES.
All invoices for goods supplied are first delivered to the Purchasing Department, where they are checked with the deliveries and prices on the (pink) copy of the order returned from the department, after which they are forwarded to the department concerned for the purpose of accounting.
STORING OF MATERIALS.
The bulk of the material used by the Corporation is stored at Mount Roskill Tramway Depot, and from there the various departments are supplied weekly.
S. M. FARRELLY,
Officer in Charge.
# Municipal and Official Handbook of the City of Auckland, New Zealand/The City Council

AUCKLAND CITY COUNCIL.
MARCH, 1922.
MAYOR: J. H. GUNSON, ESQ., C.M.G., C.B.E.
COMMITTEES:
Finance and Legal.
THE MAYOR and Councillors Allum, Bennett, H. D. Heather (Chairman), Melville, Robertson, Savage.
Works.
THE MAYOR and Councillors Bagnall, Baildon (Chairman), Bloodworth, Brinsden, Dempsey, G. Davis.
Parks.
THE MAYOR and Councillors Brinsden, E. H. Davis, Knight, P. M. Mackay, Maguire, Warnock (Chairman).
Electricity and Tramways.
THE MAYOR and Councillors Allum, Bloodworth, Dempsey, E. H. Davis, Holdsworth (Chairman), Hutchinson.
Markets.
THE MAYOR and Councillors Bagnall, Hardley, Knight, Paterson (Chairman), Robertson, Savage.
THE CITY COUNCIL MARCH, 1922.
Standing:—Councillors W. J. Holdsworth, T. H. Bloodworth, M. J. Savage, Geo. Davis, J. Dempsey, Ernest H. Davis, H. N. Bagnall, G. Knight, J. A. C. Allum, F. W. Brinsdon, and M. J. Bennet: Orderly.
Seated:—Councillors J. W. Hardley, J. A. Warnock, E. Melville, His Worship the Mayor (J. H. Gunson, Esq., C.M.G., C.B.E.); Councillors G. Baildon, J. Robertson, J. B. Paterson.
Inset:—Councillors P. M. Mackay, E. H. Maquire, Major G. R. Hutchison, O.B.E., H. D. Heather, Deputy Mayor.
Stores.
THE MAYOR and Councillors Baildon, Hardley, Hutchinson (Chairman), Paterson, Robertson.
Library.
THE MAYOR and Councillors Bennett, E. H. Davis, H. D. Heather, Maguire, Melville (Chairwoman), Dr. T. W. Leys, Prof. Segar, Messrs. A. J. Entrican, J. Kenderdine, G. H. Wilson, H. Shaw.
Leys Institute.
Council representatives on Leys Listitute Committee are:— THE MAYOR and Councillors Bagnall, Bennett, Savage, and Mr. J. Trevethick.