No More Learning

For him Monnica was a worthy African woman, perhaps a little odd
in her devotion, and given to many a superstitious practice. Thus, she
continued to carry baskets of bread and wine and pulse to the tombs of the
martyrs, according to the use at Carthage and Thagaste. When, carrying
her basket, she came to the door of one of the Milanese basilicas, the
doorkeeper forbade her to enter, saying that it was against the bishop's
orders, who had solemnly condemned such practices because they smacked
of idolatry. The moment she learned that this custom was prohibited by
Ambrose, Monnica, very much mortified, submitted to take away her basket,
for in her eyes Ambrose was the providential apostle who would lead her son
to salvation. And yet it must have grieved her to give up this old custom
of her country. Save for the fear of displeasing the bishop, she would
have kept it up. Ambrose was gratified by her obedience, her fervour and
charity. When by chance he met the son, he congratulated him on having such
a mother. Augustin, who did not yet despise human praise, no doubt expected
that Ambrose would in turn pay some compliments to himself. But Ambrose did
not praise him at all, and perhaps he felt rather vexed.

He himself, however, was always very busy; he had hardly any time to profit
by the pious exhortations of the bishop. His day was filled by his work
and his social duties. In the morning he lectured. The afternoon went in
friendly visits, or in looking up men of position whom he applied to for
himself or his relations. In the evening, he prepared to-morrow's lecture.
In spite of this very full and stirring life, which would seem to satisfy
all his ambitions, he could not manage to stifle the cry of his heart in
distress. He did not feel really happy. In the first place, it is doubtful
whether he liked Milan any better than Rome. He felt the cold there very
much. The Milanese winters are very trying, especially for a southerner.
Thick fogs rise from the canals and the marsh lands which surround the
city. The Alpine snows are very near. This climate, damper and frostier
even than at Rome, did no good to his chest. He suffered continually from
hoarseness; he was obliged to interrupt his lectures--a most disastrous
necessity for a man whose business it is to talk. These attacks became so
frequent that he was forced to wonder if he could keep on long in this
state. Already he felt that he might be obliged to give up his profession.
Then, in those hours when he lost heart, he flung to the winds all his
youthful ambitions. As a last resort, the voiceless rhetorician would take
a post in one of the administrative departments of the Empire. The idea of
being one day a provincial governor did not rouse any special repugnance.
What a fall for him! "Yes, but it is the wisest, the wisest thing,"
retorted the ill-advising voice, the one we are tempted to listen to when
we doubt ourselves.

Friendship, as always with Augustin, consoled him for his hopeless
thoughts. Near him was "the brother of his heart," the faithful Alypius,
and also Nebridius, that young man so fond of metaphysical discussions.
Nebridius had left his rich estate in the Carthaginian suburbs, and a
mother who loved him, simply to live with Augustin in the pursuit of truth.
Romanianus was also there, but for a less disinterested reason. The Mæcenas
of Thagaste, after his ostentatious expenditure, found that his fortune
was threatened. A powerful enemy, who had started a law-suit against him,
worked to bring about his downfall. Romanianus had come to Milan to
defend himself before the Emperor, and to win the support of influential
personages about the Court. And so it came about that he saw a great deal
of Augustin.

Besides this little band of fellow-countrymen, the professor of rhetoric
had some very distinguished friends among the aristocracy. He was
especially intimate with that Manlius Theodorus whom the poet Claudian
celebrates, and to whom he himself later on was to dedicate one of his
books. This rich man, who had been Proconsul at Carthage, where no doubt he
had met Augustin, lived at this time retired in the country, dividing his
leisure hours between the study of the Greek philosophers, especially of
the Platonists, and the cultivation of his vineyards and olive trees.

Here, as at Thagaste, in these beautiful villas on the shores of the
Italian lakes, the son of Monnica gave himself up once more to the
sweetness of life. "I liked an easy life," he avows in all simplicity.
He felt himself to be more Epicurean than ever. He might have chosen
Epicureanism altogether, if he had not always kept a fear of what is beyond
life. But when he was the guest of Manlius Theodoras, fronting the dim blue
mountains of lake Como, framed in the high windows of the _triclinium_,
he did not think much about what is beyond life. He said to himself: "Why
desire the impossible? So very little is needed to satisfy a human soul. "
The enervating contact of luxury and comfort imperceptibly corrupted him.
He became like those fashionable people whom he knew so well how to charm
with his talk. Like the fashionable people of all times, these designated
victims of the Barbarians built, with their small daily pleasures, a
rampart against all offensive or saddening realities, leaving the important
questions without answer, no longer even asking them. And they said:
"I have beautiful books, a well-heated house, well-trained slaves, a
delightfully arranged bathroom, a comfortable vehicle: life is sweet. I
don't wish for a better. What's the use? This one is good enough for me. "
At the moment when his tired intellect gave up everything, Augustin was
taken in the snare of easy enjoyment, and desired to resemble these people
at all points, to be one of them. But to be one of them he must have a
higher post than a rhetorician's, and chiefly it would be necessary to put
all the outside forms and exterior respectability into his life that the
world of fashion shews. Thus, little by little, he began to think seriously
of marriage.

His mistress was the only obstacle in the way of this plan. He got rid of
her.

That was a real domestic drama, which he has tried to hide; but it must
have been extremely painful for him, to judge by the laments which he gives
vent to, despite himself, in some phrases, very brief and, as it were,
ashamed. In this drama Monnica was certainly the leader, though it is
likely that Augustin's friends also played their parts. No doubt, they
objected to the professor of rhetoric, that he was injuring his reputation
as well as his future by living thus publicly with a concubine. But
Monnica's reasons were more forcible and of quite another value.

To begin with, it is very natural that she should have suffered in her
maternal dignity, as well as in her conscience as a Christian, by having to
put up with the company of a stranger who was her son's mistress. However
large we may suppose the house where the African tribe dwelt, a certain
clashing between the guests was unavoidable. Generally, disputes as to
who shall direct the domestic arrangements divide mother-in-law and
daughter-in-law who live under one roof. What could be Monnica's feelings
towards a woman who was not even a daughter-in-law and was regarded by her
as an intruder? She did not consider it worth while to make any attempt at
regulating the entanglement of her son by marrying them: this person was
of far too low a class. It is all very well to be a saint, but one does
not forget that one is the widow of a man of curial rank, and that a
middle-class family with self-respect does not lower itself by admitting
the first-comer into its ranks by marriage. But these were secondary
considerations in her eyes. The only one which could have really preyed on
her mind is that this woman delayed Augustin's conversion. On account of
her, as Monnica saw plainly, he put off his baptism indefinitely. She was
the chain of sin, the unclean past under whose weight he stifled. He must
be freed from her as soon as possible.

Convinced therefore that such was her bounden duty, she worked continually
to make him break off. By way of putting him in some sort face to face with
a deed impossible to undo, she searched to find him a wife, with the fine
eagerness that mothers usually put into this kind of hunt. She discovered
a girl who filled, as they say, all the requirements, and who realized all
the hopes of Augustin. She had a fortune considerable enough not to be a
burthen on her husband. Her money, added to the professor's salary, would
allow the pair to live in ease and comfort. So they were betrothed. In
the uncertainty about all things which was Augustin's state just then, he
allowed his mother to work at this marriage. No doubt he approved, and like
a good official he thought it was time for him to settle down.

From that moment, the separation became inevitable. How did the poor
creature who had been faithful to him during so many years feel at this
ignominious dismissal? What must have been the parting between the child
Adeodatus and his mother? How, indeed, could Augustin consent to take him
from her? Here, again, he has decided to keep silent on this painful drama,
from a feeling of shame easy to understand. Of course, he was no longer
strongly in love with his mistress, but he was attached to her by some
remains of tenderness, and by that very strong tie of pleasure shared. He
has said it in words burning with regret. "When they took from my side, as
an obstacle to my marriage, her with whom I had been used for such a long
time to sleep, my heart was torn at the place where it was stuck to hers,
and the wound was bleeding. " The phrase casts light while it burns. "At the
place where my heart stuck to hers"--_cor ubi adhærebat_. He acknowledges
then that the union was no longer complete, since at many points he had
drawn apart. If the soul of his mistress had remained the same, his had
changed: however much he might still love her, he was already far from her.

Be that as it will, she behaved splendidly in the affair--this forsaken
woman, this poor creature whom they deemed unworthy of Augustin. She was a
Christian; perhaps she perceived (for a loving woman might well have this
kind of second-sight) that it was a question not only of the salvation of
a loved being, but of a divine mission to which he was predestined. She
sacrificed herself that Augustin might be an apostle and a saint--a great
servant of God. So she went back to her Africa, and to shew that she
pardoned, if she could not forget, she vowed that she would never know any
other man. "She who had slept" with Augustin could never be the wife of any
one else.

However low she may have been to begin with, the unhappy woman was great at
this crisis. Her nobility of soul humiliated Augustin, and Monnica herself,
and punishment was not slow in falling on them both--on him, for letting
himself be carried away by sordid plans for success in life, and upon her,
the saint, for having been too accommodating. As soon as his mistress was
gone, Augustin suffered from being alone. "I thought that I should be
miserable," says he, "without the embraces of a woman. " Now his promised
bride was too young: two years must pass before he could marry her. How
could he control himself till then? Augustin did not hesitate: he found
another mistress.

There was Monnica's punishment, cruelly deceived in her pious intentions.
In vain did she hope a great deal of good from this approaching marriage:
the silence of God shewed her that she was on the wrong track. She begged
for a vision, some sign which would reveal to her how this new-planned
marriage would turn out. Her prayer was not heard.

"Meanwhile," says Augustin, "my sins were being multiplied. " But he did
not limit himself to his own sins: he led others into temptation. Even in
matrimonial matters, he felt the need of making proselytes. So he fell upon
the worthy Alypius. He, to be sure, guarded himself chastely from women,
although in the outset of his youth, to be like everybody else, he had
tried pleasure with women; but he had found that it did not suit his taste.
However, Augustin put conjugal delights before him with so much heat, that
he too began to turn his thoughts that way, "not that he was overcome by
the desire of pleasure, _but out of curiosity_. " For Alypius, marriage
would be a sort of philosophic and sentimental experience.

Here are quite modern expressions to translate very old conditions of soul.
The fact is, that these young men, Augustin's friends and Augustin himself,
were startlingly like those of a generation already left behind, alas! who
will probably keep in history the presumptuous name they gave themselves:
_The Intellectuals_.

Like us, these young Latins of Africa, pupils of the rhetoricians and the
pagan philosophers, believed in hardly anything but ideas. All but ready to
affirm that Truth is not to be come at, they thought, just the same, that
a vain hunt after it was a glorious risk to run, or, at the very least, an
exciting game. For them this game made the whole dignity and value of life.
Although they had spasms of worldly ambition, they really despised whatever
was not pure speculation. In their eyes, the world was ugly; action
degrading. They barred themselves within the ideal garden of the sage, "the
philosopher's corner," as they called it, and jealously they stopped up all
the holes through which the painful reality might have crept through to
them. But where they differed from us, is that they had much less dryness
of soul, with every bit as much pedantry--but such ingenuous pedantry!
That's what saved them--their generosity of soul, the youth of their
hearts. They loved each other, and they ended by growing fond of life and
getting in contact with it again. Nebridius journeyed from Carthage to
Milan, abandoning his mother and family, neglecting considerable interests,
not only to talk philosophy with Augustin, but to live with him as a
friend. From this moment they might have been putting in practice those
words of the Psalm, which Augustin ere long will be explaining to his monks
with such tender eloquence: "Behold, how good and how pleasant it is for
brethren to dwell together in unity! "

This is not baseless hypothesis: they had really a plan for establishing a
kind of lay monastery, where the sole rule would be the search after Truth
and the happy life. There would be about a dozen solitaries. They would
make a common stock of what means they possessed. The richest, and among
these Romanianus, promised to devote their whole fortune to the community.
But the recollection of their wives brought this naive plan to nothing.
They had neglected to ask the opinions of their wives, and if these, as
was likely, should refuse to enter the convents with their husbands, the
married men could not face the scheme of living without them. Augustin
especially, who was on the point of starting a new connection, declared
that he would never find the courage for it. He had also forgotten that
he had many dependents: his whole family lived on him. Could he leave his
mother, his son, his brother, and his cousins?

In company with Alypius and Nebridius, he sincerely lamented that this
fair dream of coenobite life was impracticable. "We were three famishing
mouths," he says, "complaining of our distress one to another, and waiting
upon Thee that Thou mightest give us our meat in due season. And in all
the bitterness that Thy mercy put into our worldly pursuits, we sought the
reason why we suffered; and all was darkness. Then we turned to each other
shuddering, and asked: 'How much longer can this last? '. . . "

One day, a slight commonplace fact which they happened upon brought home
to them still more cruelly their intellectual poverty. Augustin, in his
official position as municipal orator, had just delivered the official
panegyric of the Emperor. The new year was opening: the whole city was
given over to mirth. And yet he was cast down, knowing well that he had
just uttered many an untruth, and chiefly because he despaired of ever
being happy. His friends were walking with him. Suddenly, as they crossed
the street, they came upon a beggar, quite drunk, who was indulging in the
jolliest pranks. So there was a happy man! A few pence had been enough
to give him perfect felicity, whereas they, the philosophers, despite
the greatest efforts and all their knowledge, could not manage to win
happiness. No doubt, as soon as the drunkard grew sober, he would be more
wretched than before. What matters that, if this poor joy--yes, though it
be an illusion--can so much cheer a poor creature, thus raise him so far
above himself! That minute, at least, he shall have lived in full bliss.
And to Augustin came the temptation to do as the beggar-man, to throw
overboard his philosophical lumber and set himself simply to live without
afterthoughts, since life is sometimes good.

But an instinct, stronger than the instinct of pleasure, said to him:
"_There is something else! _--Suppose that were true? --Perhaps you might be
able to find out. " This thought tormented him unceasingly. Now eager, now
disheartened, he set about trying to find the "something else. "




V

THE CHRIST IN THE GARDEN


"I was tired of devouring time and of being devoured by it. " The whole
moral crisis that Augustin is about to undergo might be summed up in these
few words so concentrated and so strong. No more to scatter himself among
the multitude of vain things, no more to let himself flow along with the
minutes as they flowed; but to pull himself together, to escape from the
rout so as to establish himself upon the incorruptible and eternal, to
break the chains of the old slave he continues to be so as to blossom forth
in liberty, in thought, in love--that is the salvation he longs for. If it
be not yet the Christian salvation, he is on the road which leads to that.

One might amuse oneself by drawing a kind of ideal map-route of his
conversion, and fastening into one solid chain the reasons which made him
emerge at the act of faith: he himself perhaps, in his _Confessions_,
has given way too much to this inclination. In reality, conversion is an
interior fact, and (let us repeat it) a divine fact, which is independent
of all control by the reason. Before it breaks into light, there is a long
preparation in that dark region of the soul which to-day is called the
subconscious. Now nobody has more _lived_ his ideas than did Augustin
at this time of his life. He took them, left them, took them up again,
persisted in his desperate effort. They reflect in their disorder his
variable soul, and the misgivings which troubled it to its depths. And yet
it cannot be that this interior fact should be in violent contradiction
with logic. The head ought not to hinder the heart. With the future
believer, a parallel work goes on in the feelings and in the thought. If we
are not able to reproduce the marches and counter-marches, or follow their
repeatedly broken line, we can at least shew the main halting-places.

Let us recall Augustin's state of mind when he came to Milan. He was a
sceptic, the kind of sceptic who regards as useless all speculation upon
the origin of things, and for whom cognition is but an approximation of the
true. Vaguely deist, he saw in Jesus Christ only a wise man among the wise.
He believed in God and the providences of God, which amounts to this: That
although materialist by tendency, he admitted the divine interference in
human affairs--the miracle. This is an important point which differentiates
him from modern materialists.

Next, he listened to the preaching of Ambrose. The Bible no longer seemed
to him absurd or at variance with a moral scheme. Ambrose's exegesis,
half allegorical, half historic, might be accepted, taken altogether,
by self-respecting minds. But what, above all, struck Augustin in the
Scriptures, was the wisdom, the practical efficiency. Those who lived by
the Christian rule were not only happy people, but, as Pascal would say,
good sons, good husbands, good fathers, good citizens. He began to suspect
that this life here below is bearable and has a meaning only when it is
fastened to the life on high. Even as for nations glory is daily bread, so
for the individual the sacrifice to something which is beyond the world is
the only way of living in the world.

So, little by little, Augustin corrected the false notions that the
Manichees had filled him with about Catholicism. He acknowledged that in
attacking it he had "been barking against the vain imaginations of carnal
thoughts. " Still, he found great difficulty in getting free of all his
Manichean prejudices. The problem of Evil remained inexplicable for him,
apart from Manichee teachings. God could not be the author of evil. This
truth admitted, he went on from it to think, against his former masters,
that nothing is bad in itself--bad because it has within it a corrupting
principle. On the contrary, all things are good, though in varying degrees.
The apparent defects of creation, perceived by our senses, blend into
the harmony of the whole.
The toad and the viper have their place in the
operation of a perfectly arranged world. But physical ill is not the only
ill; there is also the evil that we do and the evil that others do us.
Crime and pain are terrible arguments against God. Now the Christians
hold that the first is the product solely of the human will, of liberty
corrupted by original sin, and that the other is permitted by God as a
means of purifying souls. Of course, this was a solution, but it implied a
belief in the dogmas of the Fall and of the Redemption. Augustin did not
accept them yet. He was too proud to recognize an impaired will and the
need of a Saviour. "My puffed-out face," he says, "closed up my eyes. "

Nevertheless he had taken a great step in rejecting the fundamental dogma
of Manicheeism--the double Principle of good and evil. Henceforth for
Augustin there exists only one Principle, unique and incorruptible--the
Good, which is God. But his view of this divine substance is still
quite materialistic, to such an extent is he governed by his senses. In
his thought, it is corporeal, spatial, and infinite. He pictures it as
a kind of limitless sea, wherein is a huge sponge bathing the world
that it pervades throughout. . . . He was at this point, when one of his
acquaintances, "a man puffed up with immense vanity," gave him some of
the Dialogues of Plato, translated into Latin by the famous rhetorician
Victorinus Afer. It is worth noting, as we pass, that Augustin, now
thirty-two years old, a rhetorician by profession and a philosopher by
taste, had not yet read Plato. This is yet another proof to what extent the
instruction of the ancients was oral, resembling in this the Mussulmans'
instruction of to-day. Up to now, he had only known Plato by hearsay. He
read him, and it was as a revelation. He learned that a reality could exist
without diffusion through space. He saw God as unextended and yet infinite.
The sense of the divine Soul was given to him. Then the primordial
necessity of the Mediator or Word was borne in upon his mind. It is the
Word which has created the world. It is through the Word that the world,
and God, and all things, including ourselves, become comprehensible to us.
What an astonishment! Plato corresponded with St. John! "In the beginning
was the Word"--_in principio erat verbum_--said the fourth Gospel. But
it was not only an Evangelist that Augustin discovered in the Platonist
dialogues, it was almost all the essential part of the doctrine of Christ.
He saw plainly the profound differences, but for the moment he was struck
by the resemblances, and they carried him away. What delighted him, first
of all, is the beauty of the world, constructed after His own likeness by
the Demiurgus. God is Beauty; the world is fair as He who made it. This
metaphysical vision entranced Augustin; his whole heart leaped towards
this ineffably beautiful Divinity. Carried away by enthusiasm he cries: "I
marvelled to find that now I loved Thee, O my God, and not a phantasm in
Thy stead. If I was not yet in a state to enjoy Thee, _I was swept up to
Thee by Thy beauty_. "

But such an abandonment could not endure: "I was not yet in a state to
enjoy Thee. " There is Augustin's main objection to Platonism. He felt
that instead of touching God, of enjoying Him, he would be held by purely
mental conceptions, that he would be always losing his way among the
phantasmagoria of idealism. What was the use of giving up the illusory
realities of the senses, if it were not to get hold of more _solid_
realities? Though his intelligence, his poet's imagination, might be
attracted by the glamour of Platonism, his heart was not satisfied. "It is
one thing," he says, "from some wooded height to behold the land of peace,
another thing to march thither along the high road. "

St. Paul it was who shewed him this road. He began to read the _Epistles_
carefully, and the more he read of them the more he became aware of the
abyss which separates philosophy from wisdom--the one which marshals the
ideas of things, the other which, ignoring ideas, leads right up to the
divine realities whereon the others are suspended. The Apostle taught
Augustin that it was not enough to get a glimpse of God through the crystal
of concepts, but that it is necessary to be united to Him in spirit and in
truth--to possess and enjoy Him. And to unite itself to this Good, the soul
must get itself into a fit state for such a union, purify and cure itself
of all its fleshly maladies, descry its place in the world and hold to it.
Necessity of repentance, of humility, of the contrite and humble heart.
Only the contrite and humble heart shall see God. "The broken heart shall
be cured," says the Scripture, "but the heart of the proud man shall be
shattered. " So Augustin, the intellectual, had to change his methods,
and he felt that this change was right. If the writer who wants to write
beautiful things ought to put himself beforehand into some sort of a state
of grace, wherein not only vile actions, but unworthy thoughts become
impossible, the Christian, in like manner, must cleanse and prepare
his inward eye to perceive the divine verities. Augustin grasped this
thought in reading St. Paul. But what, above all, appealed to him in the
_Epistles_, was their paternal voice, the mildness and graciousness hidden
beneath the uncultivated roughness of the phrases. He was charmed by this.
How different from the philosophers! "Those celebrated pages have no trace
of the pious soul, the tears of repentance, nor of Thy sacrifice, O my God,
nor of the troubled spirit. . . . No one there hearkened to the Christ that
calleth, 'Come unto Me, all ye that labour! ' They think it scorn to learn
from Him, because He is meek and lowly of heart. For Thou hast hidden these
things from the wise and prudent, and hast revealed them unto babes. "

But it is not much to bend: what is, above all, requisite for him is to get
rid of his passions. Now Augustin's passions were old friends. How could
he part with them? He lacked courage for this heroic treatment. Just think
of what a young man of thirty-two is. He is always thinking of women. Lust
holds him by the entanglements of habit, and he takes pleasure in the
impurity of his heart. When, yielding to the exhortations of the Apostle,
he tried to shape his conduct to his new way of thinking, the old friends
trooped to beg of him not to do anything of the kind. "They pulled me," he
says, "by the coat of my flesh, and they murmured in my ear--What, are you
leaving us? Shall we be no more with you, for ever? _Non erimus tecum ultra
in aeternum? _. . . And from that instant, the thing you well know, and still
another thing, will be forbidden you for ever--for eternity. . . . "

Eternity! Dread word. Augustin shook with fear. Then, calming himself, he
said to them: "I know you; I know you too well! You are Desire without
hope, the Gulf without soundings that nothing can fill up. I have suffered
enough because of you. " And the anguished dialogue continued: "What
matters that! If the only possible happiness for you is to suffer on our
account, to fling your body into the voracious gulf, without end, without
hope! "--"Let cowards act so! . . . For me there is another happiness than
yours. There is _something else_: I am certain. " Then the friends, put
a little out of countenance by this convinced tone, muttered in a lower
voice: "Still, just suppose you are losing this wretched pleasure for
a phantasm still more empty. . . . Besides, you are mistaken about your
strength. You cannot--no, you never can exist without us. " They had touched
the galling spot: Augustin knew his weakness only too well. And his burning
imagination presented to him with extraordinary lucidity these pleasures
which he could not do without. They were not only embracements, but also
those trifles, those superfluous nothings, "those light pleasantnesses
which make us fond of life. " The perfidious old friends continued to
whisper: "Wait a bit yet! The things you despise have a charm of their
own; they bring even no small sweetness. You ought not to cut yourself off
light-heartedly, for it would be shameful to return to them afterwards. "
He passed in review all the things he was going to give up; he saw them
shine before him tinted in the most alluring colours: gaming, elaborate
entertainments, music, song, perfumes, books, poetry, flowers, the coolness
of forests (he remembered the woods about Thagaste, and his hunting days
with Romanianus)--in a word, all that he had ever cared about, even to
"that freshness of the light, so kind to human eyes. "

Augustin was not able to decide in this conflict between temptation and the
decree of his conscience, and he became desperate. His will, enfeebled by
sin, was unable to struggle against itself. And so he continued to endure
life and to be "devoured by time. "

The life of that particular period, if it was endurable for quiet folk
who were careful to have nothing to do with politics--this life of the
Empire near its end, could be nothing but a scandalous spectacle for an
honest-minded and high-souled man such as Augustin. It ought to have
disgusted him at once with remaining in the world. At Milan, connected as
he was with the Court, he was in a good position to see how much baseness
and ferocity may spring from human avarice and ambition. If the present
was hideous, the future promised to be sinister. The Roman Empire no longer
existed save in name. Foreigners, come from all the countries of the
Mediterranean, plundered the provinces under its authority. The army was
almost altogether in the hands of the Barbarians. They were Gothic tribunes
who kept order outside the basilica where Ambrose had closed himself in
with his people to withstand the order of the Empress Justina, who wished
to hand over this church to the Arians. Levantine eunuchs domineered over
the exchequer-clerks in the palace, and officials of all ranks. All these
people plundered where they could. The Empire, even grown feeble, was
always an excellent machine to rule men and extract gold from nations.
Accordingly, ambitious men and adventurers, wherever they came from, tried
for the Purple: it was still worth risking one's skin for. Even more than
the patriots (and there were still some very energetic men of this sort
who were overcome with grief at the state of things), the men of rapine
and violence were interested in maintaining the Empire. The Barbarians
themselves desired to be included, so that they might pillage it with more
impunity.

As for the emperors, even sincere Christians, they were obliged to become
abominable tyrants to defend their constantly threatened lives. Never were
executions more frequent or more cruel than at this time. At Milan they
might have shewn Augustin, hard by the Imperial sleeping apartments, the
cave where the preceding Emperor, choleric Valentinian, kept two bears,
"Bit of Gold" and "Innocence," who were his rapid executioners. He fed them
with the flesh of those condemned to die. Possibly "Bit of Gold" was still
living. "Innocence"--observe the atrocious irony of this name--had been
restored to the liberty of her native forests, as a reward for her good and
loyal services.

Was Augustin, who still thought of becoming an official, going to mix in
with this lot of swindlers, assassins, and brute beasts? As he studied them
near at hand, he felt his goodwill grow weak. Like all those who belong
to worn-out generations, he must have been disgusted with action and the
villainies it involves. Just before great catastrophes, or just after,
there is an epidemic of black pessimism which freezes delicate souls.
Besides, he was ill--a favourable circumstance for a disappointed man if he
entertains thoughts of giving up the world. In the fogs of Milan his chest
and throat became worse and worse. And then it is likely enough that he was
not succeeding better as rhetorician than he had at Rome. It was a kind
of fatality for all Africans. However great their reputation in their own
country, that was the end of it as soon as they crossed the sea. Apuleius,
the great man of Carthage, had tried the experiment to his cost. They had
made fun of his guttural Carthaginian pronunciation. The same kind of thing
happened to Augustin. The Milanese turned his African accent into ridicule.
He even found among them certain purists who discovered solecisms in his
phrases.

But these scratches at his self-respect, this increasing disgust of men
and things, were small matters compared to what was going on within him.
Augustin had a sick soul. The forebodings he had always been subject to
were now become the suffering of every moment. At certain times he was
assailed by those great waves of sadness which unfurl all of a sudden from
the depths of the unknown. In such minutes we believe that the whole world
is hurling itself against us. The great wave rolled him over; he got up
again all wounded. And he felt stretch forth in him a new will which was
not his own, under which the other, the will to sin, struggled. It was
like the approach of an invisible being whose contact overcame him with an
anguish which was full of pleasure. This being wanted to open out within
him, but the weight of his old sins prevented. Then his soul cried out in
pain.

In those moments, what a relief it was to let himself float on the
canticles of the Church! The liturgical chants were then something new in
the West. It was in the very year we are dealing with that St. Ambrose
started the custom in the Milanese basilicas.

The childhood of our hymns! One cannot think about that without being
moved. One envies Augustin for having heard them in their spring freshness.
These lovely musics, which were to sound during so many centuries, and
still soar against the vaults of cathedrals, were leaving the nest for the
first time. We cannot think that a day will come when they will fold their
wings and fall silent. Since human bodies, temples of the Holy Ghost, will
live again in glory, one would like to believe with Dante that the hymns,
temples of the Word, are likewise immortal, and that they will still be
heard in the everlasting. Doubtless in the twilight glens of Purgatory the
bewailing souls continue to sing the _Te lucis ante terminum_, even as in
the star-circles, where the Blessed move ever, will always leap up the
triumphant notes of the _Magnificat_. . . .

Even on those who have lost the faith, the power of these hymns is
irresistible. "If you knew," said Renan, "the charm that the Barbarian
magicians knew how to put into their canticles. When I remember them, my
heart melts. " The heart of Augustin, who had not yet the faith, melted too
in hearing them: "How I have cried, my God, over the hymns and canticles
when the sweet sound of the music of Thy Church thrilled my soul! As the
music flowed into my ears, and Thy truth trickled into my heart, the tide
of devotion swelled high within me, and the tears ran down, and there was
gladness in those tears. " His heart cast off its heaviness, while his mind
was shaken by the heavenly music. Augustin loved music passionately. At
this time he conceived God as the Great Musician of the spheres; and soon
he will write that "we are a strophe in a poem. " At the same time, the
vivid and lightning figures of the Psalms, sweeping over the insipid
metaphors of the rhetoric which encumbered his memory, awoke in the depths
of him his wild African imagination and sent him soaring. And then the
affectionate note, the plaint in those sacred songs: _Deus, Deus meus! _--"O
God! O _my_ God! " The Divinity was no longer a cold abstraction, a phantom
that withdrew into an unapproachable infinite; He became the actual
possession of the loving soul. He leant over His poor scarred creature,
took him in His arms, and comforted him like a kind father.

Augustin wept with tenderness and ecstasy, but also with despair. He wept
upon himself. He saw that he had not the courage to be happy with the only
possible happiness. What, indeed, was he seeking, unless it were to capture
this "blessed life" which he had pursued so long? What he had tried to get
out of all his loves was the complete gift of his soul--to realize himself
completely. Now, this completeness of self is only in God--_in Deo salutari
meo_. The souls we have wounded are in unison with us, and with themselves,
only in God. . . . And the sweet Christian symbolism invited him with its
most enticing images: the Shades of Paradise; the Fountain of Living
Water; the Repose in the Lord God; the green Branch of the Dove, harbinger
of peace. . . . But the passions still resisted.