No More Learning

The fugitive
beauty of things and beings, with all their charms, revealed itself to
him in its newness: _novissimarum rerum fugaces pulchritudines, earumque
suavitates_. This craving for sensation will still exist in the great
Christian teacher, and betray itself in the warm and coloured figures
of his style. Of course, he was not as a worldly describer, who studies
to produce phrases which present an image, or arranges glittering
pictures--all such endeavours he knew nothing about. But by instinct, and
thanks to his warm African temperament, he was a kind of impressionist and
metaphysical poet.

If the rural landscape of Thagaste is reflected in certain passages--the
pleasantest and most well known--of the _Confessions_, all the intellectual
part of Augustin's work finds its symbolical commentary here in this arid
and light-splashed plain of Madaura. Like it, the thought of Augustin has
no shadows. Like it too, it is lightened by strange and splendid tints
which seem to come from far off, from a focal fire invisible to human eyes.
No modern writer has better praised the light--not only the immortal light
of the blessed, but that light which rests on the African fields, and
is on land and sea; and nobody has spoken of it with more amplitude and
wonder. The truth is, that in no country in the world, not even in Egypt,
in the rose-coloured lands of Karnak and Luxor, is the light more pure and
admirable than in these great bare plains of Numidia and the region of the
Sahara. Is there not enchantment for the eyes of the metaphysician in this
play of light, these nameless interfulgent colours which appear flimsy as
the play of thought? For the glowing floating haze is made of nothing--of
lines, of gleam, of unregulated splendour. And all this triumph of
fluctuating light and elusive colour is quenched with the sun, smoulders
into darkness, even as ideas in the obscure depths of the intelligence
which reposes. . . .

Not less than this land, stern even to sadness, but hot and sumptuous, the
town of Madaura must have impressed Augustin.

It was an old Numidian city, proud of its antiquity. Long before the Roman
conquest, it had been a fortress of King Syphax. Afterwards, the conquerors
settled there, and in the second century of our era, Apuleius, the most
famous of its children, could state before a proconsul, not without pride,
that Madaura was a very prosperous colony. It is probable that this old
town was not so much Romanized as its neighbours, Thimgad and Lambesa,
which were of recent foundation and had been built all at once by decree of
the Government. But it may well have been as Roman as Theveste, a no less
ancient city, where the population was probably just as mixed. Madaura,
like Theveste, had its temples with pillars and Corinthian porticoes, its
triumphal arches (these were run up everywhere), its forum surrounded by a
covered gallery and peopled with statues. Statues also were very liberally
distributed in those days. We know of at least three at Madaura which
Augustin mentions in one of his letters: A god Mars in his heroic
nakedness, and another Mars armed from head to foot; opposite, the statue
of a man, in realistic style, stretching out three fingers to neutralize
the evil eye. These familiar figures remained very clear in the
recollection of Augustin. In the evening, or at the hour of the siesta, he
had stretched himself under their pedestals and played at dice or bones in
the cool shade of the god Mars, or of the Man with outstretched fingers.
The slabs of marble of the portico made a good place to play or sleep.

Among these statues, there was one perhaps which interested the lad and
stimulated all his early ambitions--that of Apuleius, the great man of
Madaura, the orator, philosopher, sorcerer, who was spoken of from one end
to the other of Africa. By dint of gazing at this, and listening to the
praises of the great local author, did the young scholar become aware of
his vocation? Did he have from this time a confused sort of wish to become
one day another Apuleius, a Christian Apuleius--to surpass the reputation
of this celebrated pagan? These impressions and admirations of youth have
always a more or less direct influence upon what use a boy makes of his
talents.

Be that as it will, Augustin could not take a step in Madaura without
running against the legend of Apuleius, who was become almost a divinity
for his fellow-countrymen. He was looked upon not only as a sage, but as
a most wily nigromancer. The pagans compared him to Christ--nay, put him
higher than Christ. In their view he had worked much more astonishing
miracles than those of Jesus or of Apollonius of Tyana. And people told the
extravagant stories out of his _Metamorphoses_ as real, as having actually
happened. Nothing was seen on all sides but wizards, men changed into
animals, animals, or men and women, under some spell. In the inns, a man
watched with a suspicious look the ways of the maidservant who poured out
his drink or handed him a dish. Perhaps some magic potion was mingled with
the cheese or bread that she was laying on the table. It was an atmosphere
of feverish and delirious credulity. The pagan madness got the better of
the Christians themselves. Augustin, who had lived in this atmosphere, will
later find considerable trouble in maintaining his strong common sense amid
such an overflow of marvels.

For the moment, the fantasy of tales filled him with at least as much
enthusiasm as the supernatural. At Madaura he lived in a miraculous world,
where everything charmed his senses and his mind, and everything stimulated
his precocious instinct for Beauty.

More than Thagaste, no doubt, Madaura bore the marks of the building
genius of the Romans. Even to-day their descendants, the Italians, are the
masons of the world, after having been the architects. The Romans were the
building nation above all others. They it was who raised and established
towns upon the same model and according to the same ideal as an oration
or a poem. They really invented the house, _mansio_, not only the shelter
where one lives, but the building which itself lives, which triumphs over
years and centuries, a huge construction ornamental and sightly, existing
as much--and perhaps more--for the delight of the eyes as for usefulness.
The house, the _Town-with-deep-streets_, perfectly ordered, were a great
matter of amazement for the African nomad--he who passes and never settles
down anywhere. He hated them, doubtless, as the haunts of the soldier and
the publican, his oppressors, but he also regarded them with admiration
mixed with jealousy as the true expression of a race which, when it entered
a country, planted itself for eternity, and claimed to join magnificence
and beauty to the manifestation of its strength. The Roman ruins which
are scattered over modern Algeria humiliate ourselves by their pomp--us
who flatter ourselves that we are resuming the work of the Empire and
continuing its tradition. They are a permanent reproach to our mediocrity,
a continual incitement to grandeur and beauty. Of course, the Roman
architecture could not have had on Augustin, this still unformed young
African, the same effect as it has to-day on a Frenchman or a man from
Northern Europe. But it is certain that it formed, without his knowledge,
his thought and his power of sensation, and extended for him the lessons of
the Latin rhetoricians and grammarians.

All that was not exactly very Christian. But from these early school years
Augustin got further and further away from Christianity, and the examples
he had under his eyes, at Madaura were hardly likely to strengthen him
in his faith. It was hardly an edifying atmosphere there for a Catholic
youth who had a lively imagination, a pleasure-loving temperament, and who
liked pagan literature. The greatest part of the population were pagans,
especially among the aristocrats. The Decurions continued to preside at
festivals in honour of the old idols.

These festivals were frequent. The least excuse was taken to engarland
piously the doors of houses with branches, to bleed the sacrificial pig,
or slaughter the lamb. In the evening, squares and street corners were
illuminated. Little candles burned on all the thresholds. During the
mysteries of Bacchus, the town councillors themselves headed the popular
rejoicings. It was an African carnival, brutal and full of colour. People
got tipsy, pretended they were mad. For the sport of the thing, they
assaulted the passers and robbed them. The dull blows on tambourines, the
hysterical and nasal preludes of the flutes, excited an immense elation, at
once sensual and mystic. And all quieted down among the cups and leather
flagons of wine, the grease and meats of banquets in the open air. Even in
a country as sober as Africa, the pagan feasts were never much else than
excuses for gorging and orgies. Augustin, who after his conversion had only
sarcasms for the carnival of Madaura, doubtless went with the crowd, like
many other Christians. Rich and influential people gave the example. There
was danger of annoying them by making a group apart. And then, there was no
resisting the agreeableness of such festivals.

Perhaps he was even brought to these love-feasts by those in whose charge
he was. For, in fact, to whom had he been entrusted? Doubtless to some
host of Patricius, a pagan like himself. Or did he lodge with his master,
a grammarian, who kept a boarding-house for the boys? Almost all these
schoolmasters were pagan too. Is it wonderful that the Christian lessons
of Monnica and the nurses at Thagaste became more and more blurred in
Augustin's mind? Many years after, an old Madaura grammarian, called
Maximus, wrote to him in a tone of loving reproach: "Thou hast drawn away
from us"--_a secta nostra deviasti_. Did he wish to hint that at this time
Augustin had glided into paganism? Nothing is more unlikely. He himself
assures us that the name of Christ remained always "graven on his heart. "
But while he was at Madaura he lived indifferently with pagans and
Christians.

Besides that, the teaching he got was altogether pagan in tone. No doubt he
picked out, as he always did, the subjects which suited him. Minds such as
his fling themselves upon that which is likely to nourish them: they throw
aside all the rest, or suffer it very unwillingly. Thus Augustin never
wavered in his dislike for Greek: he was a poor Greek scholar. He detested
the Greeks by instinct. According to Western prejudice, these men of
the East were all rascals or amusers. Augustin, as a practical African,
always regarded the Greeks as vain, discoursing wits. In a word, they
were not sincere people whom it would be safe to trust. The entirely
local patriotism of the classical Greek authors further annoyed this Roman
citizen who was used to regard the world as his country: he thought them
very narrow-minded to take so much interest in the history of some little
town. As for him, he looked higher and farther. It must be remembered that
in the second half of the fourth century the Greek attitude, broadened and
fully conscious of itself, set itself more and more against Latinism, above
all, politically. There it lay, a hostile and impenetrable block before the
Western peoples. And here was a stronger reason for a Romanized African to
dislike the Greeks.

So he painfully construed the _Iliad_ and _Odyssey_, very cross at the
difficulties of a foreign language which prevented him from grasping the
plots of the fine, fabulous narratives. There were, however, abridgments
used in the schools, a kind of summaries of the Trojan War, written by
Latin grammarians under the odd pseudonyms of Dares the Phrygian and Dictys
of Crete. But these abridgments were very dry for an imagination like
Augustin's. He much preferred the _Æneid_, the poem admired above all
by the Africans, on account of the episode devoted to the foundation of
Carthage. Virgil was his passion. He read and re-read him continually;
he knew him by heart. To the end of his life, in his severest writings,
he quoted verses or whole passages out of his much-loved poet. Dido's
adventure moved him to tears. They had to pluck the book out of his hands.

Now the reason is that there was a secret harmony between Virgil's soul and
the soul of Augustin. Both were gracious and serious. One, the great poet,
and one, the humble schoolboy, they both had pity on the Queen of Carthage,
they would have liked to save her, or at any rate to mitigate her sadness,
to alter a little the callousness of Æneas and the harshness of the Fates.
But think of it! Love is a divine sickness, a chastisement sent by the
gods. It is just, when all's said, that the guilty one should endure her
agony to the very end. And then, such very great things are going to arise
out of this poor love! Upon it depends the lot of two Empires. What counts
a woman before Rome and Carthage? Besides, she was bound to perish: the
gods had decreed it. . . . There was in all that a concentrated emotion, a
depth of sentiment, a religious appeal which stirred Augustin's heart,
still unaware of itself. This obedience of the Virgilian hero to the
heavenly will, was already an adumbration of the humility of the future
Christian.

Certainly, Augustin did not perceive very plainly in these turbid years
of his youth the full religious significance of Virgil's poem. Carried
away by his headstrong nature, he yielded to the heart-rending charm of
the romantic story: he lived it, literally, with the heroine. When his
schoolmasters desired him to elaborate the lament of the dying Queen Dido
in Latin prose, what he wrote had a veritable quiver of anguish. Without
the least defence against lust and the delusions of the heart, he spent
intellectually and in a single outburst all the strength of passion.

He absorbed every love-poem with the eagerness of a participating soul. If
he took pleasure in the licentiousness of Plautus and Terence, if he read
delightfully those comedies wherein the worst weaknesses are excused and
glorified, I believe that he took still more pleasure in the Latin Elegiacs
who present without any shame the romantic madness of Alexandrine love.
For what sing these poets even to weariness, unless it be that no one can
resist the Cyprian goddess, that life has no other end but love? Love for
itself, to love for the sake of loving--there is the constant subject of
these sensualists, of Catullus, Propertius, Tibullus, Ovid. After the story
of Dido, the youthful reader was ravished by the story of Ariadne, even
more disturbing, because no remorse modifies the frenzy of it. He read:

_Now while the careless hero flees, beating the wave with his
and casting to the gales of the open sea his idle promises,--there,
standing among the shingle of the beach, the daughter of Minos follows
him, alas! with her beautiful sad eyes: she stares, astonied, like to a
Bacchante changed into a statue. She looks forth, and her heart floats
upon the great waves of her grief. She lets slip from her head her
fine-spun coif, she tears away the thin veils which cover her bosom,
and the smooth cincture which supports her quivering breasts. All that
slips from her body into the salt foam which ripples round her feet.
But little she cares for her coif or for her apparel carried away by
the tide! Lost, bewildered, with all her heart and all her soul, she is
clinging to thee, O Theseus. _

And if Augustin, when he had read these burning verses of Catullus, looked
through the Anthologies which were popular in the African schools, he
would come upon "The Vigil of Venus," that eclogue which ends with such a
passionate cry:

_O my springtime, when wilt thou come? When shall I be as the swallow?
When shall I cease to be silent? . . . May he love to-morrow, he
has not loved yet. And he who has already loved, may he love again
to-morrow. _

Imagine the effect of such exhortations on a youth of fifteen! Truly, this
springtide of love, which the poet cries for in his distress, the son
of Monnica knew well was come for him. How he must have listened to the
musical and melancholy counsellor who told his pain to the leaves of the
book! What stimulant and what food for his boyish longings and dreams! And
what a divine chorus of beauties the great love-heroines of ancient epic
and elegy, Helen, Medea, Ariadne, Phædra, formed and re-formed continually
in his dazzled memory! When we of to-day read such verses at Augustin's
age, some bitterness is mixed with our delight. These heroes and heroines
are too far from us. These almost chimerical beings withdraw from us into
outlying lands, to a vanished world which will never come again. But for
Augustin, this was the world he was born into--it was his pagan Africa
where pleasure was the whole of life, and one lived only for the lusts of
the flesh. And the race of fabulous princesses--they were not dead, those
ladies: they were ever waiting for the well-beloved in the palaces at
Carthage. Yes, the scholar of Madaura lived wonderful hours, dreaming thus
of love between the pages of the poets. These young dreams before love
comes are more bewitching than love itself: a whole unknown world suddenly
discovered and entered with a quivering joy of discovery at each step. The
unused strength of illusion appears inexhaustible, space becomes deeper and
the heart more strong. . . .

A long time afterwards, when, recovered from all that, Augustin speaks to
us of the Divine love, he will know fully the infinite value of it from
having gone through all the painful entrancements of the other. And he will
say to us, with the sureness of experience: "The pleasure of the human
heart in the light of truth and the abundance of wisdom--yea, the pleasure
of the human heart, of the faithful heart, and of the heart which is
holy, stands alone. You will find nothing in any voluptuousness fit to be
compared to it. I say not that this other pleasure is less, for that which
is called less hath only to increase to become equal. No, I shall not say
that all other pleasure is less. No comparison can be made. It is another
kind, it is another reality. "




VI

THE HOLIDAYS AT THAGASTE


In the city of Apuleius, the Christian Monnica's son became simply a pagan.
He was near his sixteenth year: the awkward time of early virility was
beginning for him. Prepared at Madaura, it suddenly burst out at Thagaste.

Augustin came back to his parents, no doubt during the vacation. But
this vacation lasted perhaps a whole year. He had come to the end of his
juvenile studies. The grammarians at Madaura could teach him nothing more.
To round off his acquirements, it would be necessary to attend the lectures
of some well-known rhetorician. Now there were very good rhetoricians only
at Carthage. Besides, it was a fashion, and point of honour, for Numidian
families to send their sons to finish their education in the provincial
capital. Patricius was most eager to do this for his son, who at Madaura
had shewn himself a very brilliant pupil and ought not therefore to be
pulled up half-way down the course. But the life of a student cost a good
deal, and Patricius had no money. His affairs were always muddled. He was
obliged to wait for the rents from his farms, to grind down his tenants,
and, ultimately, despairing of any other way out of it, to ask for an
advance of money from a rich patron. That needed time and diplomacy.

Days and months went by, and Augustin, with nothing to do, joined in with
easily-made friends and gave himself up to the pleasures of his time of
life, like all the young townsmen of Thagaste--pleasures rather rough and
little various, such as were to be got in a little free-town of those days,
and as they have remained for the natives of to-day, whether they live
a town or country life. To hunt, to ride horseback, to play at games of
chance, to drink, eat, and make love--they wanted nothing beyond that. When
Augustin in his _Confessions_ accuses himself of his youthful escapades he
uses the most scathing language. He speaks of them with horror and disgust.
Once more we are tempted to believe that he exaggerates through an excess
of Christian remorse. There are even some who, put on their guard by this
vehement tone, have questioned the historical value of the _Confessions_.
They argue that when the Bishop of Hippo wrote these things his views and
feelings had altered. He could no longer judge with the same eye and in
the same spirit the happenings of his youth. All this is only too certain:
when he wrote, it was as a Christian he judged himself, and not as a cold
historian who refuses to go beyond the brutal fact. He tried to unravel
the origin and to trace the consequences of the humblest of his actions,
because this is of the highest importance for salvation. But however severe
his judgment may be, it does not impair the reality of the fact itself.
Moreover, in natures like his, acts which others would hardly think of
have a vibration out of all proportion with the act itself. The evil of sin
depends upon the consciousness of the sin and the pleasure taken in it.
Augustin was very intelligent and very sensual.

In any case, young Africans develop early, and the lechery of the race
is proverbial.
It must have been a good deal stronger at a time when
Christianity still had to fight against pagan slackness in these matters,
ere Islam had imposed its hypocritical austerity upon the general conduct.
There is even room for wonder that in Augustin's case this crisis of
development did not happen earlier than his sixteenth year. It seems that
it was only more violent. In what language he describes it! "I dared to
roam the woods and pursue my vagrant loves beneath the shade. " But he
was not yet in love--this he points out himself. In his case then it was
simple lust. "From the quagmire of concupiscence, from the well of puberty,
exhaled a mist which clouded and befogged my heart, so that I could not
distinguish between the clear shining of affection and the darkness of
lust. . . . I could not keep within the kingdom of light, where friendship
binds soul to soul. . . . And so I polluted the brook of friendship with the
sewage of lust. " Let us not try to make it clearer than he has left it
himself. When one thinks of all the African vices, one dare not dwell upon
such avowals. "Lord," he says, "I was loathsome in Thy sight. " And with
pitiless justice he analyses the effect of the evil: "It stormed confusedly
within me, whirling my thoughtless youth over the precipices of desire. And
I wandered still further from Thee, and Thou didst leave me to myself; the
torrent of my fornications tossed and swelled and boiled and ran over. " And
during this time: "Thou saidst nothing, O my God! " This silence of God is
the terrible sign of hardened sin, of hopeless damnation. It meant utter
depravity of the will; he did not even feel remorse any more.

Here he is, then, as if unfastened from his child's soul--separated from
himself. The object of his youthful faith has no more meaning for him. He
understands no longer, and it is all one to him that he does not. Thus,
told by himself, does this first crisis of Augustin's life emerge from the
autobiography; and it takes on a general significance. Once for all, under
a definite form, and to a certain degree classic, he has diagnosed with
his subtle experience of doctor of souls the pubescent crisis in all young
men of his age, in all the young Christians who are to come after him. For
the story of Augustin is the story of each of us. The loss of faith always
occurs when the senses first awaken. At this critical moment, when nature
claims us for her service, the consciousness of spiritual things is, in
most cases, either eclipsed or totally destroyed. The gradual usage to the
brutalities of the instinct ends by killing the sensitiveness of the inward
feelings. It is not reason which turns the young man from God; it is the
flesh. Scepticism but provides him with excuses for the new life he is
leading.

Thus started, Augustin was not able to pull up half-way on the road of
pleasure; he never did anything by halves. In these vulgar revels of the
ordinary wild youth, he wanted again to be best, he wanted to be first as
he was at school. He stirred up his companions and drew them after him.
They in their turn drew him. Among them was found that Alypius, who was the
friend of all his life, who shared his faults and mistakes, who followed
him even in his conversion, and became Bishop of Thagaste. These two future
shepherds of Christ roamed the streets with the lost sheep. They spent
the nights in the open spaces of the town, playing, or wantonly dreaming
before cups of cool drinks. They lounged there, stretched out on mats, with
a crown of leaves on the head, a jasmine garland round the neck, a rose
or marigold thrust above the ear. They never knew what to do next to kill
time. So one fine evening the reckless crew took it into their heads to
rifle a pear tree of one of Patricius's neighbours. This pear tree was just
beyond the vineyard belonging to Augustin's father. The rascals shook down
the pears. They took a few bites to find out the taste, and having decided
this to be rather disappointing, they chucked all the rest to the hogs.

In this theft, done merely for the pleasure of the thing, Augustin sees
an evidence of diabolical mischief. Doubtless he committed many another
misdeed where, like this, the whole attraction lay in the Satanic joy
of breaking the law. His fury for dissolute courses knew no rest. Did
Monnica observe anything of this change in Augustin? The boy, grown big,
had escaped from the supervision of the women's apartments. If the mother
guessed anything, she did not guess all. It fell to her husband to open her
eyes. With the freedom of manners among the ancients, Augustin relates the
fact quite plainly. . . . That took place in the bath-buildings at Thagaste.
He was bathing with his father, probably in the _piscina_ of cold baths.
The bathers who came out of the water with dripping limbs were printing
wet marks of their feet upon the mosaic flooring, when Patricius, who was
watching them, suddenly perceived that his son had about him the signs
of manhood, that he was already bearing--as Augustin says himself in his
picturesque language--the first signs of turbulent youth, like another
_toga praetexta_. Patricius, as a good pagan, welcomed with jubilation this
promise of grand-children, and rushed off joyously to brag of his discovery
to Monnica. She took the news in quite another way. Frightened at the idea
of the dangers to which her son's virtue was exposed, she lectured him
in private. But Augustin, from the height of his sixteen years, laughed
at her. "A lot of old-women's gossip! Why does she want to talk about
things she can't understand! . . . " Tired out at last, Monnica tried to get
a promise from her son that he would at least have some restraint in his
dissipation--that he would avoid women of the town, and above all, that he
would have nothing to do with married women. For the rest, she put him in
God's hands.

It may be wondered--Augustin himself wonders--that she did not think of
finding him a wife. They marry early in Africa. Even now any Arab labourer
buys a wife for his son, hardly turned sixteen, so that the fires of a too
warm youth may be quenched in marriage. But Monnica, who was not yet a
saint, acted in this matter like a foreseeing and practical woman of the
prosperous class. A wife would be a drag for a young man like Augustin, who
seemed likely to have such a brilliant career. A too early marriage would
jeopardize his future. Before all things, it was important that he should
become an illustrious rhetorician, and raise the fortunes of the family.
For her, all else yielded to this consideration. But she hoped at least
that the headstrong student might consent to be good into the bargain.

This was also Patricius's way of looking at the matter. And so, says
Augustin, "My father gave himself no concern how I grew towards Thee, or
how chaste I was, provided only that I became a man of culture--however
destitute of Thy culture, O God. . . . My mother and he slackened the curb
without regard to due severity, and I was suffered to enjoy myself
according to my dissolute fancy. " Meanwhile, Patricius was now become
(very tardily) a catechumen. The entreaties of his wife had won him to the
Catholic faith. But his sentiments were not much more Christian--"He hardly
thought of Thee, my God," acknowledges his son, who nevertheless was
pleased at this conversion. If Patricius decided to get converted, it was
probably from political reasons. Since the death of Julian the Apostate,
paganism appeared finally conquered. The Emperor Valentinianus had just
proclaimed heavy penalties against night-sacrifices. In Africa, the
Count Romanus persecuted the Donatists. All the Christians in Thagaste
were Catholic. What was the good of keeping up a useless and dangerous
resistance? Perhaps the end of Patricius--which was near--was as edifying
as Monnica could wish. But at all events, at the present moment, he was
not the man to interfere with Augustin's pleasures: he only thought of
the eventual fortune of the young man. Alone, Monnica might have had some
influence on him, and she herself was fascinated by his future career in
the world. Perhaps, to quiet her conscience, she said to herself that this
frivolous education would be more or less of a help to her son towards
bringing him back to God, that a day would come when the famous rhetorician
would plead the cause of Christ? . . .

Scandalized though she might be at his conduct, it is however apparent that
it was about this time she began to get fonder of him, to worry over him as
her favourite child. But it was not till much later that the union between
mother and son became quite complete. Too many old customs still remained
preventing close intercourse between the men and women of a family. And it
will hardly do to picture such intimacy from the intimacy which may exist
between a mother and son of our own time. There was none of the spoiling,
or indulgence, or culpable weakness which enervates maternal tenderness and
makes it injurious to the energy of a manly character. Monnica was severe
and a little rough. If she let her feelings be seen, it was solely before
God. And yet it is most certain that in the depth of her heart she loved
Augustin, not only as a future member of Christ, but humanly, as a woman
frustrated of love in a badly assorted marriage may spend her love on her
child. The brutality of pagan ways revolted her, and she poured on this
young head all her stored-up affection. In Augustin she loved the being she
wished she could love in her husband.

A number of personal considerations were no doubt involved in the deep and
unselfish attachment she had for her son: instinctively, she looked for him
to protect her against the father's violence. She felt that he would be the
support of her old age, and also, she foresaw dimly what one day he would
be. All this aided to bring about the tie, the understanding, which grew
more and more close between Augustin and Monnica. And so from this time
they both appear to us as they were to appear to all posterity--the pattern
of the Christian Mother and Son. Thanks to them, the hard law of the
ancients has been abrogated. There shall be no more barriers between the
mother and her child. No longer shall it be vain exterior rites which draw
together the members of the same family: they shall communicate in spirit
and truth. Heart speaketh to heart. The fellowship of souls is founded,
and the ties of the domestic hearth are drawn close, as they never were in
antiquity. No more shall they work in concert only for material things;
they will join together to love--and to love each other more. The son will
belong more to his mother.

At the time we have now come to, Monnica was already undertaking the
conquest of Augustin's soul. She prayed for him fervently. The young man
cared very little: gratitude came to him only after his conversion. At this
time he was thinking of nothing but amusement. For this he even forgot his
career. But Monnica and Patricius thought of it constantly--especially
Patricius, who gave himself enormous trouble to enable this student on a
holiday to finish his studies. Eventually he got together the necessary
money, possibly borrowed enough to make up the sum from some rich landowner
who was the patron of the people of small means in Thagaste--say, that
gorgeous Romanianus, to whom Augustin, in acknowledgment, dedicated one of
his first books. The young man could now take the road for Carthage.

He left by himself, craving for knowledge and glory and pleasure, his heart
full of longing for what he knew not, and melancholy without cause. What
was going to become of him in the great, unknown city?




THE SECOND PART

THE ENCHANTMENT OF CARTHAGE


Amare et amari.
"To love and to be loved. "

_Confessions_, III, i.




I

CARTHAGO VENERIS


"I went to Carthage, where shameful loves bubbled round me like boiling
oil. "

This cry of repentance, uttered by the converted Augustin twenty-five
years later, does not altogether stifle his words of admiration for the
old capital of his country. One can see this patriotic admiration stirring
between the lines. Carthage made a very strong impression on him. He gave
it his heart and remained faithful to the end. His enemies, the Donatists,
called him "the Carthaginian arguer. " After he became Bishop of Hippo, he
was continually going to Carthage to preach, or dispute, or consult his
colleagues, or to ask something from men in office. When he is not there,
he is ever speaking of it in his treatises and plain sermons. He takes
comparisons from it: "You who have been to Carthage--" he often says to
his listeners. For the boy from little Thagaste to go to Carthage, was
about the same as for our youths from the provinces to go to Paris. _Veni
Carthaginem_--in these simple words there is a touch of naive emphasis
which reveals the bewilderment of the Numidian student just landed in the
great city.

And, in fact, it was one of the five great capitals of the Empire: there
were Rome, Constantinople, Antioch, Alexandria--Carthage. Carthage was the
sea-port capital of the whole western Mediterranean. With its large new
streets, its villas, its temples, its palaces, its docks, its variously
dressed cosmopolitan population, it astonished and delighted the schoolboy
from Madaura. Whatever local marks were left about him, or signs of the
rustic simpleton, it brushed off. At first, Augustin must have felt himself
as good as lost there.

There he was, his own master, with nobody to counsel and direct him. He
does indeed mention his fellow-countryman, that Romanianus, the patron of
his father and of other people in Thagaste, as a high and generous friend
who invited him to his house when he, a poor youth, came to finish his
studies in a strange city, and helped him, not only with his purse, but
with his friendship. Unfortunately the allusion is not very clear. Still,
it does seem to shew that Augustin, in the first days after his arrival at
Carthage, stayed with Romanianus. It is not in the least improbable that
Romanianus had a house at Carthage and spent the winter there: during the
rest of the year he would be in his country houses round about Thagaste.
This opulent benefactor might not have been satisfied with giving Augustin
a good "tip" for his journey when he was leaving his native town, but may
also have put him up in his own house at Carthage. Such was the atonement
for those enormous fortunes of antiquity: the rich had to give freely and
constantly. With the parcelling out of wealth we have become much more
egoistical.

In any case, Romanianus, taken up with his pleasures and business, could
not have been much of a guide for Monnica's son. Augustin was therefore
without control, or very nearly. No doubt he came to Carthage with a strong
desire to increase his knowledge and get renown, but still more athirst
for love and the emotions of sentiment. The love-prelude was deliriously
prolonged for him. He was at that time so overwhelmed by it, that it is the
first thing he thinks of when he relates his years at Carthage. "To love
and be loved" seems to him, as to his dear Alexandrine poets, the single
object of life. Yet he was not in love, "but he loved the idea of love. "
_Nondum amabam, et amare amabam . . . amare amans. . . . _

Truly, never a pagan poet had hitherto found such language to speak
of love. These subtle phrases are not only the work of a marvellous
word-smith: through their almost imperceptible shades of meaning may be
descried an entirely new soul, the pleasure-loving soul of the old world
awakening to spiritual life. Modern people have repeated the words more
than enough, but by translating them too literally--"I loved to love"--they
have perhaps distorted the sense. They have made Augustin a kind of
Romantic like Alfred de Musset, a dilettante in love. Augustin is not so
modern, although he often seems one of ourselves. When he wrote those words
he was a bishop and a penitent. What strikes him above all in looking back
upon his uneasy and feverish life as a youth and young man, is the great
onrush of all his being which swept him towards love. Plainly, man is made
for love, since he loves without object and without cause, since in itself
alone the idea of love is already for him a beginning of love. Only he
falls into error in giving to creatures a heart that the Creator alone can
fill and satisfy. In this love for love's sake, Augustin discerned the sign
of the predestined soul whose tenderness will find no rest but in God. That
is why he repeats this word "Love" with a kind of intoxication. He knows
that those who love like him cannot love long with a human love. Nor does
he blush to acknowledge it:--he loved--he loved with all his soul--he
loved to the point of loving the coming of love. Happy intimation for the
Christian! A heart so afire is pledged to the eternal marriage.

With this heat of passion, this lively sensibility, Augustin was a prey for
Carthage. The voluptuous city took complete hold on him by its charm and
its beauty, by all the seductions of mind and sense, by its promises of
easy enjoyment.

First of all, it softened this young provincial, used to the harder country
life of his home; it relaxed the Numidian contracted by the roughness of
his climate; it cooled his eyes burned by the sun in the full-flowing of
its waters and the suavity of its horizons. It was a city of laziness, and
above all, of pleasure, as well for those plunged in business as for the
idlers. They called it _Carthago Veneris_--Carthage of Venus. And certainly
the old Phoenician Tanit always reigned there. Since the rebuilding of her
temple by the Romans, she had transformed herself into _Virgo Coelestis_.
This Virgin of Heaven was the great Our Lady of unchastity, towards whom
still mounted the adoration of the African land four hundred years after
the birth of Christ. "Strange Virgin," Augustin was to say later, "who can
only be honoured by the loss of virginity. " Her dissolving influence seemed
to overcome the whole region.