No More Learning

The best proof of their importance in
Augustin's eyes is, that after taking care to have them reported in
shorthand, he eventually published them. The _notarii_ attended these
discussions and let nothing be lost. The rise of the scrivener, of the
notary, dates from this period. The administration of the Lower-Empire was
frightfully given to scribbling. By contact with it, the Church became so
too. Let us not press our complaints about it, since this craze for writing
has procured for us, with a good deal of shot-rubbish, some precious
historical documents. In Augustin's case, these reports of his lectures at
Cassicium have at least the value of shewing us the state of soul of the
future Bishop of Hippo at a decisive moment of his life.

For these _Dialogues_, although they look like school exercises, reveal the
intimate thoughts of Augustin on the morrow of his conversion. While he
seems to be refuting the Academics, he is fighting the errors from which
he, personally, had suffered so long. He clarified his new ideal. No; the
search for truth, without hope of ever reaching it, cannot give happiness.
And genuine happiness is only in God. And if a rhythm is to be found in
things, then it is necessary to make the soul rhythmic also and so enable
it to contemplate God. It is necessary to still within it the noise of the
passions. Hence, the need of inward reformation, and, at a final analysis,
of asceticism.

But Augustin knew full well that these truths must be adapted to the
weakness of the two lads he was teaching, and also to the common run of
mankind. He has not yet in these years the uncompromising attitude which
ere long will give him a sterner virtue--an attitude, however, unceasingly
tempered by his charity and by the persistent recollections of his reading.
It was now that he shaped the rule of conduct in worldly morals and
education which the Christian experience of the future will adopt: "If you
have always order in your hearts," he said to his pupils, "you must return
to your verses. _For a knowledge of liberal sciences, but a controlled and
exact knowledge_, forms men who will love the truth. . . . But there are other
men, or, to put it better, other souls, who, although held in the body, are
sought for the eternal marriage by the best and fairest of spouses. For
these souls it is not enough to live; they wish to live happy. . . . But as
for you, go, _meanwhile_, and find your Muses! "

"Go and find your Muses! " What a fine saying! How human and how wise! Here
is clearly indicated the double ideal of those who continue to live in the
world according to the Christian law of restraint and moderation, and of
those who yearn to live in God. With Augustin the choice is made. He will
never more look back. These Dialogues at Cassicium are his supreme farewell
to the pagan Muse.




II

THE ECSTASY OF SAINT MONNICA


They stayed through the winter at Cassicium. However taken up he might be
by the work of the estate and the care of his pupils, Augustin devoted
himself chiefly to the great business of his salvation.

The _Soliloquies_, which he wrote then, render even the passionate tone of
the meditations which he perpetually gave way to during his watches and
nights of insomnia. He searched for God, moaning: _Fac me, Pater, quærere
te_--"Cause me to seek Thee, O my Father. " But still, he sought Him more as
a philosopher than as a Christian. The old man in him was not dead. He had
not quite stripped off the rhetorician or the intellectual. The over-tender
heart remained, which had so much sacrificed to human love. In those ardent
dialogues between himself and his reason, it is plain to see that reason
is not quite the mistress. "I love only God and the soul," Augustin states
with a touch of presumption. And his reason, which knows him well, answers:
"Do you not then love your friends? "--"I love the soul; how therefore
should I not love them? " What does this phrase, of such exquisite
sensibility, and even already so aloof from worldly thoughts--what does
it lack to give forth a sound entirely Christian? Just a slight change of
accent.

He himself began to see that he would do better not to philosophize so much
and to draw nearer the Scripture, in listening to the wisdom of that with
a contrite and humble heart. Upon the directions of Ambrose, whose advice
he had asked by letter, he tried to read the prophet Isaiah, because
Isaiah is the clearest foreteller of the Redemption. He found the book so
difficult that he lost heart, and he put it aside till later. Meanwhile,
he had forwarded his resignation as professor of Rhetoric to the Milan
municipality. Then, when the time was come, he sent to Bishop Ambrose
a written confession of his errors and faults, and represented to him
his very firm intention to be baptized. He was quietly baptized on the
twenty-fifth of April, during the Easter season of the year 387, together
with his son Adeodatus, and his friend Alypius. Alypius had prepared most
piously, disciplining himself with the harshest austerities, to the point
of walking barefoot on the frozen soil.

So now the solitaries of Cassicium are back in Milan. Augustin's two pupils
were gone. Trygetius doubtless had rejoined the army. Licentius had gone
to live in Rome. But another fellow-countryman, an African from Thagaste,
Evodius, formerly a clerk in the Ministry of the Interior, came to join
the small group of new converts. Evodius, the future Bishop of Uzalis, in
Africa, and baptized before Augustin, was a man of scrupulous piety and
unquestioning faith. He talked of devout subjects with his friend, who,
just fresh from baptism, experienced all the quietude of grace. They spoke
of the community which St. Ambrose had either founded or organized at
the gates of Milan, and in comparison with a life so austere, Augustin
perceived that the life he had led at Cassicium was still stained with
paganism. He must carry out his conversion to the end and live as a hermit
after the manner of Antony and the solitaries of the Thebaid. Then it
occurred to him that he still owned a little property at Thagaste--a house
and fields. There they would settle and live in self-denial like the
monks. The purity of the young Adeodatus predestined him to this ascetic
existence. As for Monnica, who long since had taken the widow's veil, she
had to make no change in her ways to lead a saintly life in the company of
her son and grandson. It was agreed among them all to go back to Africa,
and to start as soon as possible.

Thus, just after his baptism, Augustin shews but one desire: to bury
himself in a retreat, to lead a humble and hidden life, divided between the
study of the Scripture and the contemplation of God. Later on, his enemies
were to accuse him of having become a convert from ambition, in view of the
honours and riches of the episcopate. This is sheer calumny. His conversion
could not have been more sincere, more disinterested--nor more heroic
either: he was thirty-three years old. When we think of all he had loved
and all he gave up, we can only bow the head and bend the knee before the
lofty virtue of such an example.

In the course of the summer the caravan started and crossed the Apennines
to set sail at Ostia. The date of this exodus has never been made quite
clear. Perhaps Augustin and his companions fled before the hordes of the
usurper Maximus, who, towards the end of August, crossed the Alps and
marched on Milan, while the young Valentinian with all his Court took
refuge at Aquileia. In any case, it was a trying journey, especially in the
hot weather. When Monnica arrived she was very enfeebled. At Ostia they had
to wait till a ship was sailing for Africa. Propitious conditions did not
offer every day. At this period, travellers were at the mercy of the sea,
of the wind, and of a thousand other circumstances. Time did not count; it
was wasted freely. The ship sailed short distances at a time, skirting the
coasts, where the length of the stay at every point touched depended on the
master. On board these ships--feluccas hardly decked over--if the crossing
was endless and unsafe, it was, above all, most uncomfortable. People were
in no hurry to undergo the tortures of it, and spaced them out as much
as possible by frequent stoppages. On account of all these reasons, our
Africans made a rather long stay at Ostia. They lodged, no doubt, with
Christian brethren, hosts of Augustin or Monnica, in a tranquil house far
out of earshot of the cosmopolitan crowd which overflowed in the hotels on
the quay.

Ostia, situated at the mouth of the Tiber, was both the port and
bond-warehouse of Rome. The Government stores-ships landed the African oil
and corn there. It was a junction for commerce, the point where immigrants
from all parts of the Mediterranean disbarked. To-day there is only left
a wretched little village. But at some distance from this hamlet, the
excavations of archæologists have lately brought to light the remains of
a large town. They have discovered at the entrance a place of burial with
arcosol-tombs; and here perhaps the body of St. Monnica was laid. In this
place of graves they came upon also a beautiful statue injured--a funeral
Genius, or a Victory, with large folded wings like those of the Christian
angels. Further on, the forum with its shops, the guard-house of the
night-cohort, baths, a theatre, many large temples, arcaded streets paved
with large flags, warehouses for merchandise. There may still be seen,
lining the walls, the holes in which the ends of the amphoræ used to be
dropped to keep them upright. All this wreckage gives an idea of a populous
centre where the stir of traffic and shipping was intense.

And yet in this noisy town, Augustin and his mother found means to withdraw
themselves and join together in meditation and prayer. Amid this rather
vulgar activity, in a noise of trade and seafaring, a mystic scene develops
where the purified love of mother and son gleams upon us as in a light of
apotheosis. They had at Ostia a foretaste, so to speak, of the eternal
union in God. This was in the house where they had come on arrival. They
talked softly, resting against a window which looked upon the garden. . . .
But the scene has been made popular by Ary Scheffer's too well-known
painting. You remember it: two faces, pale, bloodless, stripped of flesh,
in which live only the burning eyes cast upward to the sky--a dense sky,
baffling, heavy with all the secrets of eternity. No visible object,
nothing, absolutely nothing, distracts them from their contemplation. The
sea itself, although indicated by the painter, almost blends into the
blue line of the horizon. Two souls and the sky--there you have the whole
subject.

It is living poetry congealed in abstract thought. The attitude of the
characters, majestically seated, instead of leaning on the window-ledge,
has, in Scheffer's picture, I know not what touch of stiffness, of slightly
theatrical. And the general impression is a cold dryness which contrasts
with the lyric warmth of the story in the _Confessions_.

For my part, I always thought, perhaps on the testimony of the picture,
that the window of the house at Ostia opened above the garden in view of
the sea. The sea, symbol of the infinite, ought to be present--so it seemed
to me--at the final conversation between Monnica and Augustin. At Ostia
itself I was obliged to give up this too literary notion; the sea is not
visible there. No doubt at that time the channel was not so silted up as it
is to-day. But the coast lies so low, that just hard by the actual mouth of
the Tiber, the nearness of the sea can only be guessed by the reflection of
the waves in the atmosphere, a sort of pearly halo, trembling on the edge
of the sky. At present I am inclined to think that the window of the house
at Ostia was very likely turned towards the vast melancholy horizon of the
_Agro Romano_. "We passed through, one after another," says Augustin, "all
the things of a material order, unto heaven itself. " Is it not natural to
suppose that these things of a material order--these shapes of the earth
with its plantations, its rivers, towns, and mountains--were under their
eyes? The bleak spectacle which unrolled before their gaze agreed, at all
events, with the disposition of their souls.

This great desolate plain has nothing oppressive, nothing which retains
the eyes upon details too material. The colours about it are pale and
slight, as if on the point of swooning away. Immense sterile stretches,
fawn-coloured throughout, with here and there shining a little pink, a
little green; gorse, furze-bushes by the deep banks of the river, or a few
_boschetti_ with dusty leaves, which feebly stand out upon the blondness
of the soil. To the right, a pine forest. To the left, the undulations of
the Roman hills expire into an emptiness infinitely sad. Afar, the violet
scheme of the Alban mountains, with veiled and dream-like distances, shape
indefinitely against the pearl light, limpid and serene, of the sky.

Augustin and Monnica, resting on the window-ledge, looked forth. Doubtless
it was towards evening, at the hour when southern windows are thrown open
to the cool after a burning day. They looked forth. "We marvelled," says
Augustin, "at the beauty of Thy works, O my God! . . . " Rome was back there
beyond the hills, with its palaces, its temples, the gleam of its gilding
and its marbles. But the far-off image of the imperial city could not
conquer the eternal sadness which rises from the _Agro_. An air of funeral
loneliness lay above this plain, ready to be engulfed by the creeping
shadows. How easy it was to break free of these vain corporeal appearances
which decomposed of themselves! "Then," Augustin resumes, "we soared with
glowing hearts still higher. " (He speaks as if he and his mother were risen
with equal flight to the vision. It is more probable that he was drawn
up by Monnica, long since familiar with the ways of the spirit, used to
visions, and to mystic talks with God. . . . ) Where was this God? All the
creatures, questioned by their anguished entreaty, answered: _Quære super
nos_--"Seek above us! " They sought; they mounted higher and higher: "And
so we came to our own minds, and passed beyond them into the region of
unfailing plenty, where Thou feedest Israel for ever with the food of
truth. . . . And as we talked, and we strove eagerly towards this divine
region, _by a leap with the whole force of our hearts, we touched it for
an instant_. . . . Then we sighed, we fell back, and left there fastened the
first fruits of the Spirit, and heard again the babble of our own tongues,
this mortal speech wherein each word has a beginning and an ending. "

"We fell back! " The marvellous vision had vanished. But a great silence was
about them, silence of things, silence of the soul. And they said to each
other:

"If the tumult of the flesh were hushed; hushed these shadows of earth,
sea, sky; suppose this vision endured, and all other far inferior modes of
vision were taken away, and this alone were to ravish the beholder, and
absorb him, and plunge him in mystic joy, so that eternal life might be
like this moment of comprehension which has made us sigh with Love--might
not that be the fulfilment of 'Enter thou into the joy of thy Lord'? Ah,
when shall this be? Shall it not be, O my God, when we rise again among the
dead. . . ? "

Little by little they came down to earth. The dying colours of the
sunset-tide smouldered into the white mists of the _Agro_. The world
entered into night. Then Monnica, impelled by a certain presentiment, said
to Augustin:

"My son, as for me, I find no further pleasure in life. What I am still to
do, or why I still linger here, I know not. . . . There was only one thing
made me want to tarry a little longer in this life, that I might see you a
Christian and a Catholic before I died. My God has granted me this boon far
beyond what I hoped for. So what am I doing here? "

She felt it; her work was done. She had exhausted, as Augustin says, all
the hope of the century--_consumpta spe sæculi_. For her the parting was
near. This ecstasy was that of one dying, who has raised a corner of the
veil, and who no longer belongs to this world.

* * * * *

And, in fact, five or six days later she fell ill. She had fever. The
climate of Ostia bred fevers, as it does to-day, and it was always
unsanitary on account of all the foreigners who brought in every infection
of the Orient. Furthermore, the weariness of a long journey in summer had
worn out this woman, old before her time. She had to go to bed. Soon she
got worse, and then lost consciousness. They believed she was in the agony.
They all came round her bed--Augustin, his brother Navigius, Evodius, the
two cousins from Thagaste, Rusticus, and Lastidianus. But suddenly she
shuddered, raised herself, and asked in a bewildered way:

"Where was I? "

Then, seeing the grief on their faces, she knew that she was lost, and she
said in a steady voice:

"You will bury your mother here. "

Navigius, frightened by this sight of death, protested with all his
affection for her:

"No. You will get well, mother. You will come home again. You won't die in
a foreign land. "

She looked at him with sorrowful eyes, as if hurt that he spoke so little
like a Christian, and turning to Augustin:

"See how he talks," she said.

And after a silence, she went on in a firmer voice, as if to impress on her
sons her final wishes:

"Lay this body where you will, and be not anxious about it.
Only I beseech
you, remember me at the altar of God, wherever you are. "

That was the supreme renunciation. How could an African woman, so much
attached to her country, agree to be buried in a stranger soil? Pagan
notions were still very strong in this community, and the place of burial
was an important consideration. Monnica, like all other widows, had settled
upon hers. At Thagaste she had had her place prepared beside her husband
Patricius. And here now she appeared to give that up. Augustin's companions
were astonished at such abnegation. As for himself, he marvelled at the
completeness of the change worked in his mother's soul by Grace. And as he
thought over all the virtues of her life, the strength of her faith--from
that moment, he had no doubt that she was a saint.

She still lingered for some time. Finally, on the ninth day of her illness,
she died at the age of fifty-six.

Augustin closed her eyes. A great sorrow surged into his heart. And yet he
who was so quick to tears had the courage not to cry. . . . Suddenly a noise
of weeping rose in the room of death: it was the young Adeodatus, who
lamented at the sight of the corpse. He sobbed in such a heartbroken way
that those who were there, demoralized by the distress of it, were obliged
to rebuke him. This struck Augustin so deeply, that many years afterwards
the broken sound of this sobbing still haunted his ears. "Methought," he
says, "that it was my own childish soul which thus broke out in the weeping
of my son. " As for him, with the whole effort of his reason struggling
against his heart, he only wanted to think of the glory which the saint
had just entered into. His companions felt likewise. Evodius caught up a
psalter, and before Monnica's body, not yet cold, he began to chant the
Psalm, "My song shall be of mercy and judgment; unto Thee, O Lord, will I
sing. " All who were in the house took up the responses.

In the meantime, while the layers-out were preparing the corpse for burial,
the brethren drew Augustin into another room. His friends and relations
stood round him. He consoled the others and himself. He spoke, as the
custom was, upon the deliverance of the faithful soul and the happiness
which is promised. They might have imagined that he had no sense of grief,
"But in Thy hearing, O my God, where none of them could hear, I was chiding
the softness of my heart, and holding back the tide of sorrow. . . . Alas!
well did I know what I was choking down in my heart. "

Not even at the church, where the sacrifice was offered for Monnica's
soul, nor at the cemetery before the coffin, did he weep. From a sense of
Christian seemliness, he feared to scandalize his brethren by imitating
the desolation of the pagans and of those who die without hope. But this
very effort that he made to keep back his tears became another cause of
suffering. The day ended in a black sadness, a sadness he could not shake
off. It stifled him. Then he remembered the Greek proverb--"The bath
drives away sorrow;" and he determined to go and bathe. He went into the
_tepidarium_ and stretched himself out on the hot slab. Useless remedy!
"The bitterness of my trouble was not carried from my heart with the sweat
that flowed from my limbs. " The attendants rolled him in warm towels and
led him to the resting-couch. Worn out by tiredness and so many emotions,
he fell into a heavy sleep. The next day, upon awaking, a fresh briskness
was in all his being. Some verses came singing into his memory; they were
the first words of the confident and joyous hymn of St. Ambrose:

"Creator of the earth and sky,
Ruling the firmament on high,
Clothing the day with robes of light,
Blessing with gracious sleep the night,--

That rest may comfort weary men
To face their usual toil again,
And soothe awhile the harassed mind,
And sorrow's heavy load unbind. "

Suddenly, at the word _sorrow_, the thought of his dead mother came back
to him, with the regret for that kind heart he had lost. A wave of despair
overwhelmed him. He flung himself sobbing on the bed, and at last wept all
the tears he had pent up so long.




III

THE MONK OF THAGASTE


Almost a year went by before Augustin continued his journey. It is hard to
account for this delay. Why should he thus put off his return to Africa, he
who was so anxious to fly the world?

It is likely that Monnica's illness, the arrangements about her funeral,
and other matters to settle, kept him at Ostia till the beginning of
winter. The weather became stormy, the sea dangerous. Navigation was
regularly interrupted from November--sometimes even earlier, from the
first days of October, if the tempests and the equinox were exceptionally
violent. It would then be necessary to wait till spring. Besides, word
came that the fleet of the usurper Maximus, then at war with Theodosius,
blockaded the African coast. Travellers ran the risk of being captured by
the enemy. From all these reasons, Augustin would be prevented from sailing
before the end of the following summer. In the meantime, he went to live in
Rome. He employed his leisure to work up a case against the Manichees, his
brethren of the day before. Once he had adopted Catholicism, he must have
expected passionate attacks from his former brothers in religion. To close
their mouths, he gathered against them an elaborate mass of documents,
bristling with the latest scandals. He busied himself also with a
thorough study of their doctrines, the better to refute them: in him the
dialectician never slept. Then, when he had an opportunity, he visited the
Roman monasteries, studying their rule and organization, so as to decide on
a model for the convent which he always intended to establish in his own
country. At last, he went back to Ostia some time in August or September,
388, where he found a ship bound for Carthage.

Four years earlier, about the same time of year, he had made the same
voyage, coming the opposite way. He had a calm crossing; hardly could one
notice the movement of the ship. It is the season of smooth seas in the
Mediterranean. Never is it more etherial than in these summer months. The
vague blue sky is confused with the bleached sea, spread out in a large
sheet without creases--liquid and flexible silk, swept by quivering amber
glow and orange saffron when the sun falls. No distinct shape, only strange
suffusions of soft light, a pearl-like haze, the wistful blue reaching away
indefinably.

At Carthage, Augustin had grown used to the magnificence of this pageantry
of the sea. Now, the sea had the same appeased and gleaming face he had
seen four years sooner. But how much his soul had since been changed!
Instead of the tumult and falsehood which rent his heart and filled it
with darkness, the serene light of Truth, and deeper than the sea's peace,
the great appeasement of Grace. Augustin dreamed. Far off the Æolian isles
were gloomed in the impending shadows, the smoky crater of Stromboli was
no more than a black point circled by the double blue of waves and sky. So
the remembrance of his passions, of all that earlier life, sank under the
triumphant uprising of heavenly peace. He believed that this blissful state
was going to continue and fill all the hours of his new life, and he knew
of nothing so sweet. . . .

This time, again, he was mistaken about himself. Upon the thin plank of the
boat which carried him, he did not feel the force of the immense element,
asleep now under his feet, but quick to be unchained at the first gust of
wind; and he did not feel either the overflowing energy swelling his heart
renewed by Grace--an energy which was going to set in motion one of the
most complete and strenuous existences, one of the richest in thought,
charity, and works which have enlightened history. Thinking only of the
cloister, amidst the friends who surrounded him, no doubt he repeated the
words of the Psalm: "Behold, how good and how pleasant it is for brethren
to dwell together in unity. " He pressed the hands of Alypius and Evodius,
and tears came to his eyes.

The sun was gone. All the cold waste of waters, forsaken by the gleam,
blurred gradually in vague anguish beneath the fall of night.

* * * * *

After skirting the Sicilian coasts, they arrived at last at Carthage.
Augustin did not linger there; he was eager to see Thagaste once more, and
to retire finally from the world. Favourable omens drew him to the place,
and seemed to hearten him in his resolution. A dream had foretold his
return to his former pupil, Elogius, the rhetorician. He was present, too,
at the miraculous cure of a Carthage lawyer, Innocentius, in whose house he
dwelt with his friends.

Accordingly, he left for Thagaste as soon as he could. There he made
himself popular at once by giving to the poor, as the Gospel prescribed,
what little remained of his father's heritage. But he does not make clear
enough what this voluntary privation exactly meant. He speaks of a house
and some little meadows--_paucis agellulis_--that he sequestrated. Still,
he did not cease to live in the house all the time he was at Thagaste. The
probability is that he did sell the few acres of land he still owned and
bestowed the product of the sale on the poor. As to the house, he must have
made it over with the outbuildings to the Catholic body of his native town,
on condition of keeping the usufruct and of receiving for himself and his
brethren the necessities of life. At this period many pious persons acted
in this way when they gave their property to the Church. Church goods
being unseizable, and exempt from taxation, this was a roundabout way of
getting the better of fiscal extortion, whether in the shape of arbitrary
confiscations, or eviction by force of arms. In any case, such souls as
were tired of the world and longing for repose, found in these bequests an
heroic method of saving themselves the trouble of looking after a fortune
or a landed estate. When these fortunes and lands were extensive, the
generous donors felt, we are told, an actual relief in getting rid of them.

This financial question settled, Augustin took up the task of turning the
house into a monastery, like those he had seen at Rome and Milan. His son
Adeodatus, his friends Alypius and Evodius, Severus, who became Bishop
of Milevia, shared his solitude. But it is certain that he had other
solitaries with him whom he alludes to in his letters. Their rule was as
yet a little easy, no doubt. The brothers of Thagaste were not confined
in a cloister. They were simply obliged to fasts, to a special diet, to
prayers and meditations in common.

In this half-rustic retreat (the monastery was situated at the gates of
the town) Augustin was happy: he had at last realized the project he had
had so long at heart. To enter into himself, pray, above all, to study
the Scripture, to fathom even its most obscure places, to comment it with
the fervour and piety which the African of all times has brought to _what
is written down_--it seemed to him that he had enough there to fill all
the minutes of his life. But no man can teach, lecture, discuss, write,
during twenty years, in vain. However much Augustin might be converted, he
remembered the school at Thagaste, just as he did at Cassicium. Still, it
was necessary to finish with this sort of thing once for all. The new monk
made what may be called his will as a professor.

He finished, at this time, or revised his school treatises, which he had
begun at Milan, comprising all the liberal arts--grammar, dialectic,
rhetoric, geometry, arithmetic, philosophy, music. Of all these books he
only finished the first, the treatise on grammar. The others were only
summaries, and are now lost. On the other hand, we have still the six
books on music, likewise begun at Milan, which he finished, almost as an
amusement, at Thagaste. They are dialogues between himself and his pupil,
the poet Licentius, upon metre and scansion. But we know from himself that
he intended to make this book longer, and to write a second part upon
melody, that is to say, music, properly so called. He never found the time:
"Once," he says, "the burthen of ecclesiastical affairs was placed on my
shoulders, _all these pleasant things_ slipped from my hands. "

Thus, the monk Augustin only rests from prayer and meditation to study
music and poetry. He has thought it necessary to excuse himself. "In all
that," says he, "I had but one purpose. For, as I did not wish to pluck
away too suddenly either young men, or those of another age, on whom God
had bestowed good wits, from ideas of the senses and carnal literature,
_things it is very hard for them not to be attached to_, I have tried
by reasoning lessons to turn them little by little, and by the love of
unchanging truth, to attach them to God, sole master of all things. . . . He
who reads these books will see that if I have touched upon the poets and
grammarians, 'twas more by the exigency of the journey than by any desire
to settle among them. . . . Such is the life I have chosen to walk with the
feeble, not being very strong myself, rather than to hurl myself out on the
void with wings still half-fledged. . . . "

Here again, how human all that is, and wise--yes, and modest too. Augustin
has no whit of the fanatic about him. No straighter conscience than his,
or even more persistent in uprooting error. But he knows what man is, that
life here below is a voyage among other men weak as himself, and he fits in
with the needs of the voyage. Oh, yes, no doubt, for the Christian who has
arrived at supreme renunciation--what is poetry, what is knowledge, "what
is everything that is not eternal? " But this carnal literature and science
are so many steps of a height proportionate to our feebleness, to lead
us imperceptibly to the conceptual world. As a prudent guide of souls,
Augustin did not wish to make the ascent too rapidly. As for music, he has
still more indulgence for that than for any of the other arts, for "it
is by sounds that we best perceive the power of numbers in every variety
of movement, and their study thus leads us gradually to the closest and
highest secrets of truth, and discovers to those who love and seek it
the divine Wisdom and Providence in all things. . . . " He is always coming
back to it--to this music he loves so much; he comes back to it in spite
of himself. Later, in great severity, he will reproach himself for the
pleasure he takes in the liturgical chants, but nevertheless the old
instinct will remain. He was born a musician. He will remain one to his
last gasp.

If he did not break completely with profane art and letters at this present
moment of his life, his chief reasons were of a practical order. Still
another object may be discerned in these educational treatises--namely, to
prove to the pagans that one may be a Christian and yet not be a barbarian
and ignorant. Augustin's position in front of his adversaries is very
strong indeed. None of them can attempt to cope with him either in breadth
of knowledge, or in happy versatility, or in plenitude of intellectual
gifts. He had the entire heritage of the ancient world between his hands.
Well might he say to the pagans: "What you admire in your orators and
philosophers, I have made my own. Behold it! On my lips recognize the
accent of your orators. . . . Well, all that, which you deem so high, I
despise. The knowledge of this world is nothing without the wisdom of
Christ. "

Of course, Augustin has paid the price of this all-round knowledge--too
far-reaching, perhaps, at certain points. He has often too much paraded his
knowledge, his dialectic and oratorical talents. What matters that, if even
in this excess he aims solely at the welfare of souls--to edify them and
set them aglow with the fire of his charity? At Thagaste, he disputes with
his brethren, with his son Adeodatus. He is always the master--he knows it;
but what humility he puts into this dangerous part! The conclusion of his
book, _The Master_, which he wrote then, is that all the words of him who
teaches are useless, if the hidden Master reveal not the truth to him who
listens.

So, under his ungainly monk's habit, he continues his profession of
rhetorician. He has come to Thagaste with the intention of retiring from
the world and living in God; and here he is disputing, lecturing, writing
more than ever. The world pursues him and occupies him even in his retreat.
He says to himself that down there at Rome, at Carthage, at Hippo, there
are men speaking in the forums or in the basilicas, whispering in secret
meetings, seducing poor souls defenceless against error. These impostors
must be immediately unmasked, confounded, reduced to silence. With all his
heart Augustin throws himself into this work at which he excels. Above all,
he attacks his old friends the Manichees. . . . He wrote many tracts against
them. From the animosity he put into these, may be judged to what extent
Manicheeism filled his thoughts, and also the progress of the sect in
Africa.

This campaign was even the cause of a complete change in his way of
writing. With the object of reaching the plainest sort of people, he began
to employ the popular language, not recoiling before a solecism, when the
solecism appeared to him indispensable to explain his thought. This must
have been a cruel mortification for him. In his very latest writings he
made a point of shewing that no elegance of language was unknown to him.
But his real originality is not in that. When he writes the fine style,
his period is heavy, entangled, often obscure. On the other hand, nothing
is more lively, clear and coloured, and, as we say to-day, more direct,
than the familiar language of his sermons and certain of his treatises.
This language he has really created. He wanted to clarify, comment, give
details, and he felt how awkward classical Latin is to decompose ideas
and render shades. And so, in a popular Latin, already very close to the
Romance languages, he has thrown out the plan of analytical prose, the
instrument of thought of the modern West.

Not only did he battle against the heretics, but his restless friendship
continually scaled the walls of his cell to fly to the absent ones dear
to his heart. He feels that he must expand to his friends, and make them
sharers in his meditations: this nervous man, in poor health, spends a part
of his nights meditating.