No More Learning

To this hour, in our Algerian villages, the mere
sight of a broken column entrances and cheers us--a white ghost of beauty
streaming up from the ruins among the modern hovels.

There were columns at Thagaste.




II

THE FAMILY OF A SAINT


It was in this pleasant little town, shaded and beautified for many years
now by the arts of Rome, that the parents of Augustin lived.

His father, Patricius, affords us a good enough type of the Romanized
African. He belonged to the order of _Decuriones_, to the "very brilliant
urban council of Thagaste" (_splendidissimus ordo Thagastensis_), as an
inscription at Souk-Ahras puts it. Although these strong epithets may be
said to be part of the ordinary official phraseology, they indicate, just
the same, the importance which went with such a position. In his township,
Patricius was a kind of personage. His son assures us that he was poor, but
we may suspect the holy bishop of exaggerating through Christian humility.
Patricius must certainly have owned more than twenty-five acres of land,
for this was made a condition of being elected to the _curia_. He had
vineyards and orchards, of which Augustin later on recalled the plentiful
and sweet-tasting fruits. In short, he lived in considerable style. It
is true that in Africa household expenses have never at any time been a
great extravagance. Still, the sons of Patricius had a pedagogue, a slave
specially engaged to keep them under his eye, like all the children of
families comfortably off.

It has been said that as Augustin's father was a member of the _curia_,
he must have been a ruined man. The Decurions, who levied taxes and made
themselves responsible for their collection, were obliged to supply any
deficiency in the revenue out of their own money. Patricius, it is thought,
must have been one of the numerous victims of this disastrous system. But
no doubt there were a good many exceptions. Besides, there is nothing in
Augustin's reminiscences which authorizes us to believe that his father
ever knew embarrassment, to say nothing of actual poverty. What seems by
far the most probable is that he lived as well as he could upon the income
of his estate as a small country landowner. In Africa people are satisfied
with very little. Save for an unusually bad year following a time of long
drought, or a descent of locusts, the land always gives forth enough to
feed its master.

To hunt, to ride horseback, now and then to go on parade, to look after
his small-holders and agricultural slaves, to drive one of those bargains
in which African cunning triumphs--such were the employments of Patricius.
In short, he drifted through life on his little demesne. Sometimes this
indolent man was overcome by a sudden passion for work; or again he was
seized by furious rages. He was violent and brutal. At such moments he
struck out right and left. He would even have hit his wife or flogged the
skin off her back if the quietude of this woman, her dignity and Christian
mildness, had not overawed him. Let us not judge this kind of conduct by
our own; we shall never understand it. The ancient customs, especially the
African customs, were a disconcerting mixture of intense refinement and
heedless brutality.

That is why it will not do to exaggerate the outbursts of Patricius, which
his son mentions discreetly. Although he may not have been very faithful to
his wife, that was in those days, more than in ours, a venial sin in the
eyes of the world. At heart the African has always longed for a harem in
his house; he inclines naturally to the polygamy of Muslemism. In Carthage,
and elsewhere, public opinion was full of indulgence for the husband who
allowed himself liberties with the serving-women. People laughed at it, and
excused the man. It is true they were rather harder on the matron who took
the same kind of liberty with her men-slaves. However, that went on too.
The Bishop of Hippo, in his sermons, strongly rebuked the Christian married
couples for these frequent adulteries which were scarcely regarded as
errors.

Patricius was a pagan, and this partly explains his laxity. It would
doubtless be going too far to say that he remained faithful to paganism
all his life. It is not likely that this urban councillor of Thagaste was
a particularly assured pagan. Speculative and intellectual considerations
made a very moderate appeal to him. He was not an arguer like his son. He
was pagan from habit, from that instinctive conservatism of the citizen
and landowner who sticks obstinately to his class and family traditions.
Prudence and diplomacy had also something to do with it. Many great
landlords continued to defend and practise paganism, probably from motives
similar to those of Patricius himself. As for him, he had no desire to get
wrong with the important and influential people of the country; he might
have need of their protection to save his small property from the ravenous
public treasury. Moreover, the best-paid posts were still controlled by the
pagan priesthood. And so Augustin's father thought himself very wise in
dealing cautiously with a religion which was always so powerful, and
rewarded its adherents so well.

But for all that, it is undeniable that paganism about this time was in an
awkward position from a political point of view. The Government eyed it
with disapproval. Since the death of Constantine, the "accursed emperors"
had waged against it a furious war. In 353, just before the birth of
Augustin, Constantius promulgated an edict renewing the order for the
closing of the temples and the abolition of sacrifices--and that too under
pain of death and confiscation. But in distant provinces, such as Numidia,
the action of the central power was slow and irregular. It was often
represented by officials who were hostile or indifferent to Christianity.
The local aristocracy and their following scoffed at it more or less
openly. In their immense villas, behind the walls of their parks, the rich
landowners offered sacrifices and organized processions and feasts as
if there were no law at all. Patricius knew all that. And, on the other
side, he could take note of the encroachments of the new religion. During
the first half of the fourth century Thagaste had been conquered by the
Donatists. Since the edict of Constans against these schismatics, the
inhabitants of the little city had come back to Catholicism out of fear of
the severity of the imperial government. But the settlement was far from
being complete and final. As a consequence of the edict, the whole region
of the Aures had been in revolution. The Bishop of Bagai, fortified in
his episcopal city and basilica, had stood an actual siege from the Roman
troops. Almost everywhere the struggle between Donatists and Catholics
still went on below the surface. There cannot be the least doubt that
Thagaste took its share in these quarrels. To those who urged him to be
baptized, the father of Augustin might well answer with ironic politeness:
"I am only waiting till you agree among yourselves, to see where the truth
lies. " In his heart this rather lukewarm pagan had no inveterate dislike to
Christianity.

What proves it at once is that he married a Christian.

How did Monnica become the wife of Patricius? How did these two beings, so
little alike, between whom there was such a great difference of age, not to
mention all the rest, come to join their fate? Those are questions which
it would never have occurred to the people of Thagaste to ask. Patricius
married to be like everybody else--and also because he was well over forty,
and his mother an old woman who would soon be no longer able to run his
house.

Monnica also had her mother. The two old women had a meeting, with many
politenesses and ceremonious bowings, and because the thing appeared to
them reasonable and most suitable, they settled the marriage. Had Patricius
ever seen the girl that he was going to take, according to custom, so as to
have a child-bearer and housewife? It is quite likely he had not. Was she
pretty, rich, or poor? He considered such matters as secondary, since the
marriage was not a love-match but a traditional duty to fulfil. If the
union was respectable, that was quite enough. But however the matter fell
out, what is certain is that Monnica was very young. She was twenty-two
when Augustin was born, and he was probably not her first child. We know
that she was hardly marriageable when she was handed over, as Arab parents
do to-day with their adolescent or little girls, to the man who was going
to marry her. Now in Africa girls become marriageable at a very early age.
They are married at fourteen, sometimes even at twelve. Perhaps she was
seventeen or eighteen at most when she married Patricius. She must have had
first a son, Navigius, whom we shall meet later on at Milan, and also a
daughter, of whom we do not even know the name, but who became a nun, and
superior of a convent in the diocese of Hippo. For us the features of these
two other children of Monnica and Patricius are obliterated. They are
concealed by the radiance of their illustrious great brother.

Monnica was fond of telling stories of her girlhood to her son. He has
handed down some of them to us.

She was brought up strictly, according to the system of that time. Both her
parents came of families which had been Christian, and Catholic-Christian,
for many generations. They had never been carried away by the Donatist
schism; they were people very obstinate in their convictions--a character
quite as frequent in Africa as its opposite, the kind of Numidian or Moor,
who is versatile and flighty. It is not unimportant that Augustin came from
this hard-headed race, for this it was, with the aid of God's grace, that
saved him--the energetic temper of his will.

Still, if the faith of the young Monnica was confirmed from her earliest
years, it is not so much to the lessons of her mother that she owed it,
as to the training of an old woman-servant of whom she always spoke with
gratitude. In the family of her master, this old woman had a place like the
one which to-day in a Turkish family is held by the nurse, the _dada_, who
is respected by all the harem and all the household. Doubtless she herself
was born in the house and had seen all the children born. She had carried
Monnica's father on her back when he was little, just as the Kabylian
women or the Bedouin nomads carry their babies still. She was a devoted
slave, just a bit unreasonable--a veritable housedog who in the zeal of
guardianship barks more than is necessary at the stranger who passes. She
was like the negress in the Arab houses to-day, who is often a better
Muslem, more hostile to the Christian, than her employers. The old woman
in Monnica's family had witnessed the last persecutions; she had perhaps
visited the confessors in prison; perhaps she had seen flow the blood of
the martyrs. These exciting and terrible scenes would have been graven on
her memory. What inflamed stories the old servant must have told her young
mistresses, what vital lessons of constancy and heroism! Monnica listened
to them eagerly.

Because of her great faith, this simple slave was revered as a saint by
her owners, who entrusted her with the supervision of their daughters. She
proved a stern governess, who would stand no trifling with her rules. She
prevented these girls from drinking even water except at meals. Cruel
suffering for little Africans! Thagaste is not far from the country of
thirst. But the old woman said to them:

"You drink water now because you can't get at the wine. In time to come,
when you are married and have bins and cellars of your own, you'll turn up
your nose at water, and your habit of drinking will be too much for you. "

Monnica came near fulfilling the prophecy of the honest woman. It was
before she was married. As she was very well-behaved and very temperate,
she used to be sent to the cellar to draw the wine from the cask. Before
pouring it into the flagon she would sip just a little. Being unaccustomed
to wine, she was not able to drink more; it was too strong for her gullet.
She did this, not because she liked the wine, but from naughtiness, to play
a trick on her parents who trusted her, and also, of course, because it was
prohibited. Each time she swallowed a little more, and so it went on till
she ended by finding it rather nice, and came to drinking greedily one
cup after another. One day a slave-girl, who went with her to the cellar,
began to grumble. Monnica gave her a sharp answer. Upon this the girl
called Monnica a drunkard. . . . Drunkard! This bitter taunt so humiliated the
self-respect of the future saint, that she got the better of her taste for
drink. Augustin does not say it was through piety she did this, but because
she felt the ugliness of such a vice.

There is a certain roughness in this story of childhood, the roughness of
ancient customs, with which is always mingled some decency or dignity.
Christianity did the work of polishing the soul of Monnica. At the time we
are dealing with, if she was already a very devout young girl, she was far
as yet from being the grand Christian that she became afterwards.

When she married Patricius she was a girl very reserved and cold to all
appearances (in reality, she was very passionate), precise in attending to
her religious duties, even a little strict, with her exaggeration of the
Christian austerity in her hate of all the brutalities and all the careless
morals that paganism condoned. Nevertheless, this rigid soul knew how to
bend when it was necessary. Monnica had tact, suppleness, and, when it
was needed, a very acute and very reasonable practical sense of which she
gave many a proof in the bringing up and management of her son Augustin.
This soul, hard for herself, veiled her uncompromising religion under an
unchangeable sweetness which was in her rather the work of grace than a
natural gift.

There can be little doubt that her behaviour and character greatly
disturbed Patricius at the beginning of their married life. Perhaps he
regretted the marriage. What use had he for this nun alongside of him!
Both of them must have suffered the usual annoyances which always appeared
before long in unions of this kind between pagan and Christian. True, it
was no longer the time of Tertullian, the heroic century of persecutions,
when the Christian women glided into the prisons to kiss the shackles of
the martyrs. (What a revenge did woman take then for her long and enforced
confinement to the women's apartments! And how outrageous such conduct must
have seemed to a husband brought up in the Roman way! ) But the practices
of the Christian life established a kind of intermittent divorce between
husbands and wives of different religion. Monnica often went out, either
alone, or accompanied by a faithful bondwoman. She had to attend the
services of the Church, to go about the town visiting the poor and giving
alms. And there were the fast-days which occurred two or three times a
week, and especially the long fast of Lent--a grievous nuisance when the
husband wanted to give a dinner-party just on those particular days! On
the vigil of festivals, Monnica would spend a good part of the night in
the Basilica. Regularly, doubtless on Sundays, she betook herself to the
cemetery, or to some chapel raised to the memory of a martyr who was often
buried there--in fact, they called these chapels "Memorials" (_memoriæ_).

There were many of these chapels--even too many in the opinion of austere
Christians. Monnica went from one to another carrying in a large basket
made of willow branches some pieces of minced meat, bread, and wine mixed
with water. She met her friends in these places. They would sit down around
the tombs, of which some were shaped like tables, unpack the provisions,
and eat and drink piously in honour of the martyr. This was a residue
of pagan superstition among the Christians. These pious _agapæ_, or
love-feasts, often turned into disgusting orgies. When Augustin became
Bishop of Hippo he had considerable trouble to get his people out of the
habit of them. Notwithstanding his efforts, the tradition still lasts.
Every Friday the Muslem women keep up the custom of visiting the cemeteries
and the marabouts. Just as in the time of St. Monnica, they sit around the
tombs, so cool with their casing of painted tiles, in the shade of the
cypress and eucalyptus. They gobble sweetmeats, they gossip, they laugh,
they enjoy themselves--the husbands are not there.

Monnica made these visits in a really pious state of mind, and was far
from trying to find in them opportunities for lewdness or carouse. She was
content to drink a little wine very carefully--she always bore in mind her
youthful sin. Besides, this wine weakened with water that she brought from
the house, was tepid by the time she reached the cemetery; it would be a
drink of very moderate relish, little likely to stimulate the senses. She
distributed what was left of it among the needy, together with the contents
of her basket, and came back modestly to her house.

But however staid and reserved she might be, still these outings gave rise
to scandalous talk. They annoyed a suspicious husband. All the Africans are
that. Marital jealousy was not invented by Islam. Moreover, in Monnica's
time men and women took part in these funeral love-feasts and mingled
together disturbingly. Patricius got cross about it, and about a good many
other things too. His old mother chafed his suspicions by carrying to
him the ugly gossip and even the lies of the servants about his wife. By
dint of patience and mildness and attentions, Monnica ended by disarming
her mother-in-law and making it clear that her conduct was perfect. The
old woman flew into a rage with the servants who had lied to her, and
denounced them to her son. Patricius, like a good head of a household, had
them whipped to teach them not to lie any more. Thanks to this exemplary
punishment, and the good sense of the young wife, peace reigned once more
in the family.

Women, friends of Monnica, were amazed that the good understanding was
not oftener upset, at least in an open manner, between husband and wife.
Everybody in Thagaste knew the quick-tempered and violent character of
Patricius. And yet there were no signs that he beat his wife. Nor did
any one say he did. Other women who had less passionate husbands were
nevertheless beaten by them. When they came to Monnica's house they shewed
her the marks of the whacks they had got, their faces swollen from blows,
and they burst out in abuse of men, clamouring against their lechery,
which, said these matrons, was the cause of the ill-treatment they had to
endure.

"Blame your own tongue," retorted Monnica.

According to her, women should close their eyes to the infidelities of
their husbands and avoid arguing with them when they were angry. Silence,
submissiveness, were the all-powerful arms. And since, as a young woman,
she had a certain natural merriment, she added, laughing:

"Remember what was read to you on your wedding-day. You were told that you
are the handmaids of your husbands. Don't rebel against your masters! . . . "

Possibly this was a keen criticism of the pagan code, so hard in its rules.
Still, in this matter, the Roman law was in agreement with the Gospel.
Sincere Christian as she was, the wife of Patricius never had any quarrel
with him on account of his infidelities. So much kindness and resignation
touched the dissolute and brutal husband, who besides was an excellent
man and warm-hearted. The modesty of his wife, after a while, made her
attractive in his eyes. He loved her, so to speak, on the strength of
his respect and admiration for her. He would indeed have been a churl to
find fault with a wife who interfered with him so little and who was a
perfect housekeeper, as we shall see later on when we come to her life at
Cassicium. In one point, where even she did not intend it, she forwarded
the interests of her husband by gaining him the good-will of the Christians
in Thagaste; while he, on his side, could say to the pagans who looked
askance at his marriage: "Am I not one of yourselves? "

In spite of all the differences between him and Monnica, Patricius was a
contented husband.




III

THE COMFORT OF THE MILK


Augustin came into this world the thirteenth of November of the year of
Christ 354.

It was just one little child more in this sensual and pleasure-loving
Africa, land of sin and of carnal productiveness, where children are
born and die like the leaves.
But the son of Monnica and Patricius was
predestined: he was not to die in the cradle like so many other tiny
Africans.

Even if he had not been intended for great things, if he had been only a
head in the crowd, the arrival of this baby ought, all the same, to affect
us, for to the Christian, the destiny of the obscurest and humblest of
souls is a matter of importance. Forty years afterwards, Augustin, in his
_Confessions_, pondered this slight ordinary fact of his birth, which
happened almost unnoticed by the inhabitants of Thagaste, and in truth it
seems to him a great event, not because it concerns himself, bishop and
Father of the Church, but because it is a soul which at this imperceptible
point of time comes into the world.

Let us clearly understand Augustin's thought. Souls have been ransomed by a
Victim of infinite value. They have themselves an infinite value. Nothing
which goes on in them can be ignored. Their most trifling sins, their
feeblest stirrings towards virtue, are vital for the eternity of their lot.
All shall be attributed to them by the just Judge. The theft of an apple
will weigh perhaps as heavily in the scales as the seizure of a province
or a kingdom. The evil of sin is in the evil intention. Now the fate
of a soul, created by God, on Him depends. Hence everything in a human
life assumes an extreme seriousness and importance. In the history of a
creature, all is worthy of being examined, weighed, studied, and perhaps
also, for the edification of others, told.

Here is an altogether new way of regarding life, and, proceeding from that,
of understanding art. Even as the slaves, thanks to Christianity, came into
the spiritual city, so the most minute realities by this outlook are to be
included in literature. The _Confessions_ will be the first model of the
art of the new era. A deep and magnificent realism, because it goes even
to the very depths of the divine--utterly distinct, at any rate, from
our surface realism of mere amusement--is about to arise from this new
conception. Without doubt, in Augustin's eyes, beauty dwells in all things,
in so far forth as beauty is a reflection of the order and the thought
of the Word. But it has also a more essential character--it has a moral
signification and value. Everything, in a word, can be the instrument of
the loss or the redemption of a soul. The most insignificant of our actions
reverberates to infinitude on our fate. Regarded from this point, both
things and beings commence to live a life more closely leagued together and
at the same time more private; more individual and more general. All is in
the lump, and nevertheless all is separate. Our salvation concerns only
ourselves, and yet through charity it becomes involved with the salvation
of our fellows.

In this spirit let us look at the cradle of Augustin. Let us look at it
with the eyes of Augustin himself, and also, perchance, of Monnica. Bending
over the frail body of the little child he once was, he puts to himself
all the great desperate questions which have shaken humanity for thousands
of years. The mystery of life and death rises before him, formidable. It
tortures him to the point of anguish, of confusion: "Yet suffer me to speak
before Thy mercy, me who am but dust and ashes. Yea, suffer me to speak,
for, behold, I speak not to man who scorns me, but to Thy mercy. Even Thou
perhaps dost scorn me, but Thou wilt turn and have pity. For what is it
that I would say, O Lord my God, save that I know not whence I came hither
into this dying life, shall I call it, or living death? . . . And, lo, my
infancy has long been dead, and I live. But Thou, O Lord, who ever livest
and in whom nothing ever dies--tell me, I beseech Thee, O God, and have
mercy on my misery, tell me whether another life of mine died before my
infancy began. "

One is reminded here of Pascal's famous prosopopoeia: "I know not who
has put me into the world, nor what the world is, nor myself. I am in a
terrible ignorance about everything. . . . All I know is that I must soon die,
but what I know least of all is this very death which I cannot escape. "

The phrases of the _Pensées_ are only the echo of the phrases of the
_Confessions_. But how different is the tone! Pascal's charge against human
ignorance is merciless. The God of Port-Royal has the hard and motionless
face of the ancient Destiny: He withdraws into the clouds, and only shews
Himself at the end to raise up His poor creature. In Augustin the accent
is tender, trusting, really like a son, and though he be harassed, one can
discern the thrill of an unconquerable hope. Instead of crushing man under
the iron hand of the Justice-dealer, he makes him feel the kindness of the
Father who has got all ready, long before its birth, for the feeble little
child: "The comforts of Thy pity received me, as I have heard from the
father and mother of my flesh. . . . And so the comfort of woman's milk was
ready for me. For my mother and my nurses did not fill their own bosoms,
but Thou, O Lord, by their means gavest me the food of infancy, according
to Thy ordinance. . . . "

And see! his heart overflows at this remembrance of his mother's milk. The
great doctor humbles his style, makes it simple and familiar, to tell us of
his first mewlings, and of his baby angers and joys. He too was a father;
he knew what is a new-born child, and a young mother who gives it suck,
because he had seen that with his own eyes close beside him. All the small
bothers which mingle with the pleasures of fatherhood he had experienced
himself. In his own son he studied himself.

* * * * *

This child, born of a Christian mother, and who was to become the great
defender of the faith, was not christened at his birth. In the early
Church, and especially in the African Church, it was not usual to do so.
The baptismal day was put as far off as possible, from the conviction that
the sins committed after the sacrament were much more serious than those
which went before. The Africans, very practical folk, clearly foresaw that
they would sin again even after baptism, but they wanted to sin at a better
rate, and lessen the inflictions of penance. This penance in Augustin's
time was far from being as hard as in the century before. Nevertheless, the
remembrance of the old severity always remained, and the habit was taken to
put off baptism so as not to discourage sinners overmuch.

Monnica, always sedulous to conform with the customs of her country and
the traditions of her Church, fell in with this practice. Perhaps she may
have had also the opposition of her husband to face, for he being a pagan
would not have cared to give too many pledges to the Christians, nor to
compromise himself in the eyes of his fellow-pagans by shewing that he
was so far under the control of Christian zealots as to have his child
baptized out of the ordinary way. There was a middle course, and this was
to inscribe the child among the catechumens. According to the rite of the
first admission to the lowest order of catechumens, the sign of the cross
was made on Augustin's forehead, and the symbolic salt placed between his
lips. And so they did not baptize him. Possibly this affected his whole
life. He lacked the baptismal modesty. Even when he was become a bishop, he
never quite cast off the old man that had splashed through all the pagan
uncleannesses. Some of his words are painfully broad for chaste ears. The
influence of African conditions does not altogether account for this. It is
only too plain that the son of Patricius had never known entire virginity
of soul.

They named him Aurelius Augustinus. Was Aurelius his family name? We cannot
tell. The Africans always applied very fantastically the rules of Roman
nomenclature. Anyhow, this name was common enough in Africa. The Bishop of
Carthage, primate of the province and a friend of Augustin, was also called
Aurelius. Pious commentators have sought to find in this name an omen of
Augustin's future renown as an orator. They have remarked that the word
_aurum_, gold, is contained in Aurelius--a prophetic indication of the
golden mouth of the great preacher of Hippo.

Meanwhile, he was a baby like any other baby, who only knew, as he tells
us, how to take his mother's breast. However, he speaks of nurses who
suckled him; no doubt these were servants or slaves of the household.
They gave him their milk, like those Algerian women who, to-day, if their
neighbour is called away, take her child and feed it. Besides, with them
children are weaned much later than with us. You can see mothers sitting at
their doors put down their work and call to a child of two or three playing
in the street for him to come and take the breast. Did Augustin remember
these things? At least he recalled his nurses' games, and the efforts they
made to appease him, and the childish words they taught him to stammer.
The first Latin words he repeated, he picked up from his mother and the
servants, who must also have spoken Punic, the ordinary tongue of the
populace and small trader class. He learned Punic without thinking about
it, in playing with other children of Thagaste, just as the sons of our
colonists learn Arab in playing with little boys who wear chechias on their
heads.

He is a Christian, a bishop, already a venerated Father, consulted by the
whole Catholic world, and he tells us all that. He tells it in a serious
and contrite way, with a manifest anxiety to attribute to God, as the sole
cause, all the benefits which embellished his childhood, as well as to
deplore his faults and wretchedness, fatal consequence of the original
Fall. And still, we can make out clearly that these suave and far-off
memories have a charm for him which he cannot quite guard himself against.
The attitude of the author of the _Confessions_ is ambiguous and a little
constrained. The father who has loved his child, who has joined in his
games, struggles in him against the theologian who later on was to uphold
the doctrine of Grace against the heretics. He feels that he must shew, not
only that Grace is necessary for salvation and that little children ought
to be baptized, but that they are capable of sinning. Yes, the children sin
even at nurse. And Augustin relates this story of a baby that he had seen:
"I know, because I have seen, jealousy in a babe. It could not speak, yet
it eyed its foster-brother _with pale cheeks and looks of hate_. " Children
are already men. The egoism and greediness of the grown man may be already
descried in the newly born.

However, the theologian of Grace was not able to drive from his mind
this verse of the Gospel: _Sinite ad me parvulos venire_--"Suffer little
children to come unto Me. " But he interprets this in a very narrow sense,
luring it into an argument which furthers his case. For him, the small
height of children is a symbol of the humility without which no one can
enter God's kingdom. The Master, according to him, never intended us to
take children as an example. They are but flesh of sin. He only drew from
their littleness one of those similitudes which He, with His fondness for
symbols, favoured.

Well, let us dare to say it: Augustin goes wrong here. Such is the penalty
of human thought, which in its justest statements always wounds some
truth less clear or mutilates some tender sentiment. Radically, Augustin
is right. The child is wicked as man is. We know it. But against the
relentlessness of the theologian we place the divine gentleness of Christ:
"Suffer little children to come unto Me, for of such is the Kingdom of
God. "




IV

THE FIRST GAMES


"I loved to play," Augustin says, in telling us of those far-off years.

Is it surprising if this quick and supple intelligence, who mastered
without effort, and as if by instinct, the encyclopædic knowledge of his
age, who found himself at his ease amidst the deepest abstractions, did, at
the beginning, take life as a game?

The amusements of the little Africans of to-day are not very many, nor very
various either. They have no inventive imagination. In this matter their
French playfellows have taught them a good deal. If they play marbles, or
hopscotch, or rounders, it is in imitation of the _Roumis_. And yet they
are great little players. Games of chance attract them above all. At these
they spend hour after hour, stretched out flat on their stomachs in some
shady corner, and they play with an astonishing intensity of passion. All
their attention is absorbed in what they are about; they employ on the game
all the cunning of their wits, precociously developed, and so soon stuck
fast in material things.

When Augustin recalls the games of his childhood, he only mentions "nuts,"
handball, and birds. To capture a bird, that winged, light, and brilliant
thing, is what all children long to do in every country on earth. But in
Africa, where there are plenty of birds, big people as well as little
love them. In the Moorish cafés, in the wretchedest _gourbis_, cages made
of reeds are hung on the walls, all rustling with trills and fluttering
of wings. Quail, thrushes, nightingales are imprisoned in them. The
nightingale, the singing-bird beyond all others, so difficult to tame, is
the honoured guest, the privileged dweller in these rustic cages. With
the rose, he is an essential part of Arab poetry. The woods round about
Thagaste were full of nightingales. Not the least doubt that the child
Augustin had felt the little musical throats of these singing-birds throb
between his hands. His sermons, his heaviest treatises, have a recollection
of them. He draws from them an evidence in favour of the creating Word who
has put beauty and harmony everywhere. In the song of the nightingale he
finds, as it were, an echo of the music of the spheres.

If he loved birds, as a poet who knows not that he is a poet, did he love
as well to play at "nuts"? "Nuts," or thimble-rigging, is only a graceful
and crafty game, too crafty for a dreaming and careless little boy. It
calls for watchfulness and presence of mind. Grown men play at it as well
as children. A step of a staircase is used as a table by the players, or
the pavement of a courtyard. Three shells are laid on the stone and a
dried pea. Then, with rapid baffling movements, hands brown and alert fly
from one shell to another, shuffle them, mix them up, juggle the dried
pea sometimes under this shell, sometimes under that,--and the point is
to guess which shell the pea has got under. By means of certain astute
methods, an artful player can make the pea stick to his fingers, or to the
inside of the shell, and the opponent loses every time. They cheat with a
calm shamelessness. Augustin cheated too--which did not prevent him from
bitterly denouncing the cheating of his fellow-players.

The truth is, that he would not have quite belonged to his country if he
had not lied and stolen now and then. He lied to his tutor and to his
schoolmasters. He stole at his parents' table, in the kitchen, and in the
cellar. But he stole like a man of quality, to make presents and to win
over his playfellows: he ruled the other boys by his presents--a noteworthy
characteristic in this future ruler of souls. Morals like these, a little
rough, shape free and bold natures. Those African children were much less
coddled, much less scolded, than to-day. Monnica had something else to do
than to look after the boys. So for them it was a continual life in the
open air, which makes the body strong and hard. Augustin and his companions
should be pictured as young wild-cats.

This roughness came out strong at games of ball, and generally at all
the games in which there are two sides, conquerors and prisoners, or
fights with sticks and stones. Stone-throwing is an incurable habit
among the little Africans. Even now in the towns our police are obliged
to take measures against these ferocious children. In Augustin's time,
at Cherchell, which is the ancient _Cæsarea Mauretaniæ_, the childish
population was split into two hostile camps which stoned each other. On
certain holidays the fathers and big brothers joined the children; blood
flowed, and there were deaths.

The bishop Augustin recalls with severity the "superb victories" he won in
jousts of this kind. But I find it hard to believe that such a delicate
child (he was sickly almost all his life) could have got much pleasure out
of these brutal sports. If he was drawn into them by the example of others,
it must have been through the imagination they appealed to him. In these
battles, wherein sides took the field as Romans against Carthaginians,
Greeks against Trojans, he believed himself Scipio or Hannibal, Achilles
or Hector. He experienced beforehand, as a rhetorician, the intoxication
of a triumph which playfellows who were stronger and better provided with
muscles gave him a hard fight for. He did not always get the upper hand,
except perhaps when he bribed the enemy. But an eager young soul, such
as he was, can hardly be content with half-victories; he wants to excel.
Accordingly, he sought his revenge in those games wherein the mind has the
chief part. He listened to stories with delight, and in his turn repeated
them to his little friends, thus trying upon an audience of boys that charm
of speech by which later he was to subdue crowds. They also played at
acting, at gladiators, at drivers and horses. Some of Augustin's companions
were sons of wealthy citizens who gave splendid entertainments to their
fellow-countrymen. As these dramatic representations, or games of the
arena or circus, drew near, the little child-world was overcome by a
fever of imitation. All the children of Thagaste imitated the actors, the
_mirmillones_, or the horsemen in the amphitheatre, just as the young
Spaniards of to-day imitate the _toreros_.

In the midst of these amusements Augustin fell ill; he had fever and
violent pains in the stomach. They thought he was going to die. It appears
that it was himself who in this extreme situation asked for baptism.
Monnica was making all haste to have the sacrament administered, when
suddenly, against all expectation, the child recovered. Again was baptism
postponed, and from the same reason: to lessen the gravity of the sins
which young Augustin was bound to commit. His mother, who no doubt foresaw
some of them, again fell in with the custom.

It is possible that Patricius interfered this time in a more decided way.
Just at this period Catholicism was in an unfavourable situation. The
short reign of Julian had started a violent pagan reaction. Everywhere
the temples were reopening, the sacrifices beginning again. Moreover,
the Donatists secretly aided the pagans. Their _Seids_, more or less
acknowledged, the Circoncelliones, bands of fanatical peasants, scoured
through the Numidian country, attacking the Catholics, ravaging and
pillaging, and burning their farms and villas. Was this a good time to
make a noisy profession of faith, to be enrolled among the ranks of the
conquered party?

Little Augustin knew nothing of all these calculations of motherly prudence
and fatherly diplomacy: he begged for baptism, so he tells us. This seems
very remarkable in so young a child. But he lived in a house where all the
service was done by Christians. He heard the talk of Monnica's friends;
perhaps, too, of his grandparents, who were Catholics faithful and austere.
And then, his soul was naturally religious. That explains everything:
he asked for baptism to be like grown-up people, and because he was
predestined. Among children, the chosen have these sudden flashes of light.
At certain moments they feel what one day they shall be.