No More Learning

Francis of
Assisi, he practised the mystic rule: "As a stranger and a pilgrim. " It is
true that in his twentieth year he was very far from being a mystic. But he
already felt that restlessness which made him cross the sea and roam Italy
from Rome to Milan. He is an impulsive. He cannot resist the mirages of his
heart or his imagination. He is always ready to leave. The road and its
chances tempt him. He is eager for the unknown. He lets himself be carried
in delight by the blowing wind. God calls him; he obeys without knowing
where he goes. This unsettled young man, halting between contrary passions,
who feels at home nowhere, has already the soul of an apostle.

This changeableness of mood was probably the true cause of his departure
for Thagaste. But other more apparent reasons, reasons more patent to a
juvenile consciousness, guided him also. No doubt he was not sorry to
reappear in his little town, although he was so young, with the importance
and authority of a master. His former companions were going to become his
pupils. And then the Manichees had fanaticized him. Carried away by the
neophyte's bubbling zeal, elevated by his triumphs at the public meetings
in Carthage, he meant to shine before his fellow-countrymen, and perhaps
convert them. He departed with his mind made up to proselytize. Let us
believe also, that in spite of his dissolute life, and the new passion that
filled his heart, he did not come back to Thagaste without an affectionate
thought at the back of his head for his mother.

The reception that Monnica had in reserve for him was going to surprise him
considerably. Since her widowhood, the wife of Patricius had singularly
advanced in the way of Christian perfection. The early Church not only
offered widows the moral help of its sacraments and consolations, it also
granted a special dignity with certain privileges to those who made a vow
to refrain from sex-intercourse. They had in the basilicas, even as the
consecrated virgins, a place of honour, divided from that of the other
matrons by a balustrade. They wore a special dress. They were obliged to
a conduct which would shew them worthy of all the outer marks of respect
which surrounded them. The austerity of Monnica had increased with the zeal
of her faith. She set an example to the Church people at Thagaste. Docile
to the teachings of her priests, eager to serve her brethren, multiplying
alms as much as she could with her straitened means, she was unfailing at
the services of the Church. Twice daily, morning and evening, she might be
seen, exact to the hour of prayer and sermon. She did not go there, her son
assures us, to mingle in cabals and the gossip of pious females, but to
hear God's word in homily, and that God might hear her in prayer.

The widow compelled all who were about her to the same severe rule which
she herself observed. In this rigid atmosphere of his home, the student
from Carthage, with his free, fashionable airs, must have caused a painful
astonishment. Monnica felt at once that she and her son understood each
other no longer. She began by remonstrating with him. Augustin rebelled.
Things got worse when, with his presumption of the young professor
new-enamelled by the schools, the harsh and aggressive assurance of the
heresiarch, he boasted as loud as he could of being a Manichee. Monnica,
deeply wounded in her piety and motherly tenderness, ordered him to give up
his errors. He refused, and only replied by sarcasms to the poor woman's
complaints. Then she must have believed that the separation was final, that
Augustin had committed an irreparable crime. Being an African Christian,
absolute in her faith and passionate for its defence, she regarded her
son as a public danger. She was filled with horror at his treason. It is
possible, too, that guided by the second-sight of her affection, she saw
clearer into Augustin's heart than he did himself. She was plunged in
sorrow that he mistook himself to this extent, and refused the Grace which
desired to win him to the Catholic unity. And as he was not content with
losing himself, but also drew others into peril--disputing, speech-making
before his friends, abusing his power of language to throw trouble into
consciences--Monnica finally made up her mind. She forbade her son to eat
at her table, or to sleep under her roof. She drove him from the house.

This must have been a big scandal in Thagaste. It does not appear, however,
that Augustin cared much. In all the conceit of his false knowledge, he had
that kind of inhumanity which drives the intellectual to make litter of the
sweetest and deepest feelings as a sacrifice to his abstract idol. Not only
did he not mind very much if his apostasy made his mother weep, but he did
not trouble, either, to reconcile the chimeras of his brain with the living
reality of his soul and the things of life. Whatever he found inconvenient,
he tranquilly denied, content if he had talked well and entangled his
adversary in the net of his syllogisms.

Put in interdict by Monnica, he simply went and quartered himself on
Romanianus. The sumptuous hospitality he received there very soon consoled
him for his exile from his home. And if his self-esteem had been affronted,
the pride of living familiarly with so important a personage was, for a
vain young man, a very full compensation.

In fact, this Romanianus roused the admiration of the whole country by his
luxury and lavish expenditure. He was bound to ruin himself in the long
run, or, at any rate, to raise up envious people bent upon his ruin. Being
at the head of the Decurions, he was the protector, not only of Thagaste,
but of the neighbouring towns. He was the great patron, the influential
man, who had nearly the whole country for his dependents. The town council,
through gratitude and flattery, had had his name engraved upon tables of
brass, and had put up statues to him. It had even conferred powers on him
wider than municipal powers. The truth is that Romanianus did not dole
out his benefactions to his fellow-citizens. He gave them bear-fights and
other spectacles till then unknown at Thagaste. He did not grudge public
banquets, and every day a free meal was to be got at his house. The guests
were served plentifully. After having eaten his dinner, they dipped in
the purse of the host. Romanianus knew the art of doing an obliging thing
discreetly, and even how to anticipate requests which might be painful. So
he was proclaimed unanimously, "the most humane, the most liberal, the most
polite and happiest of men. "

Generous to his dependents, he did not forget himself. He built a villa
which, by the space it occupied, was a real palace, with _thermæ_ walled
in precious marbles. He passed his time in the baths, or gaming, or
hunting--in short, he led the life of a great landed proprietor of those
days.

No doubt these villas had neither the beauty nor the art-value of the great
Italian villas, which were a kind of museums in a pretty, or grand, natural
frame; but they did not lack charm. Some of them, like that of Romanianus,
were built and decorated at lavish expense. Immensely large, they took
in sometimes an entire village; and sometimes, also, the villa, properly
speaking, the part of the building where the master dwelt, was fortified,
closed in by walls and towers like a feudal castle. Upon the outer gates
and the entrance door might be read in big letters: "The Property of
So-and-so. " Often, the inscription was repeated upon the walls of an
enclosure or of a farm, which really belonged to a dependent of the great
man. Under the shelter of the lord's name, these small-holders defended
themselves better against fiscal tyranny, or were included in the
immunities of their patrons. So was formed, under the cover of patronage,
a sort of African feudalism. Augustin's father, who owned vineyards, was
certainly a vassal of Romanianus.

As the African villa was a centre of agricultural activity, it maintained
on the estate a whole population of slaves, workmen, and small-holders.
The chief herdsman's house neighboured that of the forester. Through
deer-parks, enclosed by latticed fences, wandered gazelles. Oil factories,
vats and cellars for wine, ran on from the bath-buildings and the offices.
Then there was the main building with its immense doorway, its belvedere of
many stories, as in the Roman villas, its interior galleries, and wings to
the right and left of the _atrium_. In front lay the terraces, the gardens
with straight walks formed by closely-clipped hedges of box which led to
pools and jets of water, to arbours covered with ivy, to nymph-fountains
ornamented with columns and statues. In these gardens was a particular
place called the "philosopher's corner. " The mistress of the house used to
go there to read or dream. Her chair, or folding-seat, was placed under the
shade of a palm tree. Her "philosopher" followed her, holding her parasol
and leading her little favourite dog.

It is easy to realize that Augustin managed to stand his mother's severity
without overmuch distress in one of these fine country houses. To be
comfortable there, he had only to follow his natural inclination, which
was, he tells us, epicureanism. It is most certain that at this period
the only thing he cared about and sought after was pleasure. Staying
with Romanianus, he took his share in all the pleasant things of life,
_suavitates illius vitæ_--shared the amusements of his host, and only
bothered about his pupils when he had nothing better to do. He must have
been as little of a grammarian as possible--he hadn't the time. With
the tyrannical friendship of rich people, who are hard put to it to
find occupation, Romanianus doubtless monopolized him from morning till
night. They hunted together, or dined, or read poetry, or discussed in
the evergreen alleys of the garden or "the philosopher's corner. " And
naturally, the recent convert to Manicheeism did his best to indoctrinate
and convert his patron--so far at least as a careless man like Romanianus
could be converted. Augustin accuses himself of having "flung" Romanianus
into his own errors. Augustin probably was not so guilty. His wealthy
friend does not seem to have had any very firm convictions. In all
likelihood, he was a pagan, a sceptical or hesitating pagan, such
as existed in numbers at that time. Led by Augustin, he drew near to
Manicheeism. Then, when Augustin gave up Manicheeism for Platonic
philosophy, we see Romanianus take the airs of a philosopher. Later, when
Augustin came back to Catholicism, he drew Romanianus in his wake towards
that religion. This man of fashion was one of those frivolous people who
never go deep into things, for whom ideas are only a pastime, and who
consider philosophers or men of letters as amusers. But it is certain
that he liked to listen to Augustin, and let himself be influenced. If he
trifled with Manicheeism, the reason was that Augustin dazzled him with his
arguments and fine phrases. This orator of twenty had already extraordinary
charm.

So Augustin led a delightful life with Romanianus. Everything pleased
him--his talking triumphs, the admiration of his hearers, the flattery
and luxury which surrounded him. Meanwhile, Monnica was plunged in grief
at his conduct, and implored God to draw him from his errors. She began
to be sorry that she had sent him away, and with the clear-sightedness of
the Christian, she perceived that Romanianus' house was not good for the
prodigal. It would be better to have him back. Near her he would run less
risk of being corrupted. Through intense praying, came to her a dream
which quickened her determination. "She dreamed that she was weeping and
lamenting, with her feet planted on a wooden rule, when she saw coming
towards her a radiant youth who smiled upon her cheerfully. He asked the
reason of her sorrow and her daily tears . . . and when she told him she was
bewailing my perdition, he bade her be of good comfort, look and see, for
where she was, there was I also. She looked, and saw me standing by her
side on the same rule. "

Filled with joy by this promise from on high, Monnica asked her son to
come home. He did come back, but with the quibbles of the Sophist, the
rhetorician cavilled against his mother. He tried to upset her happiness.
He said to her:

"Since, according to your dream, we are to be both standing on the same
rule, that means that you are going to be a Manichean. "

"No," answered Monnica. "_He_ did not say, where he is you will be, but
where you are he will be. "

Augustin confesses that this strong good sense made a certain impression
on him. Nevertheless he did not change. For still nine years he remained a
Manichee.

As a last resource, Monnica begged a bishop she knew, a man deeply read in
the Scriptures, to speak with her son and refute his errors. But so great
was the reputation of Augustin as an orator and dialectician that the holy
man dared not try a fall with such a vigorous jouster. He answered the
mother very wisely, that a mind so subtle and acute could not long continue
in such gross sophisms. And he offered his own example, for he, too, had
been a Manichee. But Monnica pressed him with entreaties and tears. At last
the bishop, annoyed by her persistence, but at the same time moved by her
tears, answered with a roughness mingled with kindness and compassion:

"Go, go! Leave me alone. Live on as you are living. It cannot be that the
son of such tears should be lost. "

_Filius istarum lacrymarum_: the son of such tears! . . . Was it indeed the
country bishop, or rather the rhetorician Augustin who, in a burst of
gratitude, hit upon this sublime sentence? Certain it is that later on
Augustin saw in his mother's tears as it were a first baptism whence he
came forth regenerate. After having borne him according to the flesh,
Monnica, by her tears and moans, gave him birth into the spiritual life.
Monnica wept because of Augustin. Monnica wept for Augustin. This is rather
astonishing in the case of so severe a mother--this African a trifle
rough. The expressions--tears and moans and weeping--occur so often in
her son's writings, that we are at first tempted to take them for pious
metaphors--figures of a sacred rhetoric. We suspect that Monnica's tears
must come from the Bible, an imitation of King David's penitential tears.
But it would be quite an error to believe that. Monnica wept real tears.
In her whole-hearted prayers she bedewed the pavement of the basilica; she
moistened the balustrade against which she leant her forehead. This austere
woman, this widow whose face nobody saw any more, whose body was shapeless
by reason of the mass of stuffs, grey and black, which wrapped her from
head to foot--this rigid Christian concealed a heart full of love. Love
such as this was then a perfectly new thing.

That an African woman should carry her piety to the point of fanaticism;
that she should work to conquer her son to her faith; that, if he strayed
from it, she should hate him and drive him out with curses--this has been
seen in Africa at all times. But that a mother should mourn at the thought
that her child is lost for another life; that she grows terror-stricken and
despairing when she thinks that she may possess a happiness in which he
will have no part, and walk in the gardens of Heaven while her child will
not be there--no, this had never been seen before. "Where I am you will
be," near me, against my heart, our two hearts meeting in the one same
love--in this union of souls, continued beyond the grave, lies all the
Christian sweetness and hope.

Augustin was no longer, or not yet, a Christian. But in his tears he is
the true son of his mother. This gift of tears that Saint Lewis of France
begged God with so much earnestness and contrition to grant him, Monnica's
son had to the full. "For him to weep was a pleasure. " [1] He inebriated
himself with his tears. Now, just while he was at Thagaste, he lost a
friend whom he loved intensely. This death set free the fountain of tears.
They are not yet the holy tears which he will shed later before God, but
only poor human tears, more pathetic perhaps to our own weakness.

[Footnote 1: Sainte-Beuve. ]

Who was this friend? He tells us in very vague terms. We only know that
they had grown up as boys together and had gone to the same schools; that
they had just passed a year together, probably at Carthage; that this young
man, persuaded by him, was become a Manichee; and that, in a word, they
loved passionately. Augustin, while speaking of him, recalls in a deeper
sense what Horace said of his friend Virgil: _dimidium animæ_--"O thou half
of my soul! "

Well, this young man fell gravely sick of a fever. As all hope was at an
end, they baptized him, according to the custom. He grew better, was almost
cured, "As soon as I was able to talk to him," says Augustin--"and that was
as soon as he could bear it, for I never left his side, and we were bound
up in one another--I ventured a jest, thinking that he would jest too,
about the baptism which he had received, when he could neither think nor
feel. But by this time he had been told of his baptism. He shrank from
me as from an enemy, and with a wonderful new-found courage, warned me
never to speak so to him again, if I wished to remain his friend. I was
so astounded and confused that I said no more, resolving to wait till
he should regain his strength, _when I would tell him frankly what I
thought_. "

So, at this serious moment, he whom they called "the Carthaginian disputer"
was sorry not to be able to measure himself in a bout of dialectics with
his half-dead friend. The intellectual poison had so perverted his mind,
that it almost destroyed in him the feelings of common decency. But if his
head, as he acknowledges, was very much spoiled, his heart remained intact.
His friend died a few days after, and Augustin was not there. He was
stunned by it.

His grief wrought itself up to wildness and despair. "This sorrow fell like
darkness on my heart, and wherever I looked I saw nothing but death. My
country became a torture, my father's house a misery. All the pleasures
that I had shared with him, turned into hideous anguish now that he was
gone. My eyes sought for him everywhere, and found him not. I hated the
familiar scenes because he was not there, and they could no more cry to
me, 'Lo! he will come. ' as they used when he was absent but alive. . . . "
Then Augustin began to weep louder, he prolonged his weeping, finding
consolation only in tears. Monnica's tenderness was restrained; in him it
was given full vent and exaggerated. At that time, the Christian moderation
was unknown to him, as well as the measure which the good taste of the
ancients prompted. He has often been compared to the most touching
geniuses, to Virgil, to Racine, who had also the gift of tears. But
Augustin's tenderness is more abandoned, and, so to speak, more romantic.
It even works up, sometimes, into an unhealthy excitement.

To be full of feeling, as Augustin was then, is not only to feel with
excessive sensitiveness the least wounds, the slightest touches of love or
hate, nor is it only to give oneself with transport; but it is especially
to take delight in the gift of oneself, to feel at the moment of full
abandonment that one is communicating with something infinitely sweet,
which already has ceased to be the creature loved.
It is love for love, it
is to weep for the pleasure of tears, it is to mix with tenderness a kind
of egoism avid of experiences. Having lost his friend, Augustin loathes all
the world. He repeats: "Tears were my only comfort. I was wretched, and
my wretchedness was dear to me. " And accordingly, he did not want to be
consoled. But as, little by little, the terrors of that parting subsided,
he perceived himself that he played with grief and made a joy of his
tears. "My tears," he says, "were dearer to me than my friend had been. "
By degrees the friend is almost forgotten. Though Augustin may hate life
because his friend has gone, he confesses naively that he would not have
sacrificed his existence for the sake of the dead. He surmises that what
is told of Orestes and Pylades contending to die for each other is but a
fable. Ultimately, he comes to write: "Perhaps I feared to die, _lest the
other half of him whom I had loved so dearly, should perish_. " He himself,
in his _Retractations_, condemns this phrase as pure rhetoric. It remains
true that what was perhaps the deepest sorrow of his life--this sorrow so
sincere and painful which had "rent and bloodied his soul"--ended with a
striking phrase.

It should be added, that in a stormy nature like his, grief, like love,
wears itself out quickly. It burns up passion and sentiment as it does
ideas. When at length he regained his calm, everything appeared drab.
Thagaste became intolerable. With his impulsive temperament, his changeable
humour, he all at once hit upon a plan: To go back to Carthage and open a
rhetoric school. Perhaps, too, the woman he loved and had abandoned there
was pressing him to return. Perhaps she told him that she was about to
become a mother. Always ready to go away, Augustin scarcely hesitated.
It is more than likely that he did not consult Monnica. He only told
Romanianus, who, as he had all kinds of reasons for wanting to keep
Augustin at Thagaste, at first strongly objected. But the young man pointed
to his future, his ambition to win fame. Was he going to bury all that in a
little town?

Romanianus yielded, and with a generosity that is no longer seen, he paid
the expenses this time too.




V

THE SILENCE OF GOD


Augustin was going to live nine years at Carthage--nine years that he
squandered in obscure tasks, in disputes sterile or unfortunate for himself
and others--briefly, in an utter forgetfulness of his true vocation. "And
during this time Thou wert silent, O my God! " he cries, in recalling only
the faults of his early youth. Now, the silence of God lay heavy. And yet
even in those years his tormented soul had not ceased to appeal. "Where
wert Thou then, O my God, while I looked for Thee? Thou wert before me. But
I had drawn away from myself and I could not find myself. How much less,
then, could I find Thee. "

This was certainly the most uneasy, and, at moments, the most painful time
of his life. Hardly was he got back to Carthage than he had to struggle
against ever-increasing money difficulties. Not only had he to get his
own living, but the living of others--possibly his mother's and that of
his brother and sister--at all events, he had to support his mistress and
the child. It is possible that the infant was born before its father left
Thagaste; if not, the birth must have occurred shortly after.

The child was called Adeodatus. There is a kind of irony in this name,
which was then usual, of Adeodatus--"Gift of God. " This son of his sin, as
Augustin calls him, this son whom he did not want, and the news of whose
birth must have been a painful shock--this poor child was a gift of Heaven
which the father could have well done without. And then, when he saw him,
he was filled with joy, and he cherished him as a real gift from God.

He accepted his fatherhood courageously, and, as it happens in such
cases, he was drawn closer to his mistress, their association taking on
something of conjugal dignity. Did the mother of Adeodatus justify such
attachment--an attachment which was to last more than ten years? The
mystery in which Augustin intended that the woman he had loved the most
should remain enveloped for all time, is nearly impenetrable to us. No
doubt she was of a very humble, not to say low class, since Monnica judged
it impossible to bring about a marriage between the ill-assorted pair.
There must have been an extreme inequality between the birth and education
of the lovers. This did not prevent Augustin from loving his mistress
passionately, for her beauty perhaps, or perhaps for her goodness of heart,
or both. Nevertheless, it is surprising, that in view of his changing
humour, and his prompt and impressionable soul, he remained faithful to
her so long. What was to prevent his taking his son and going off? Ancient
custom authorized such an act. But Augustin was tender-hearted. He was
afraid to cause pain; he dreaded for others the wounds that caused him so
much suffering himself. So he stayed on from kindness, from pity, habit
too, and also because, in spite of everything, he loved the mother of his
child. Up to the time of his conversion, they lived like husband and wife.

So now, to keep his family, he really turns "a dealer in words. " In spite
of his youth (he was barely twenty) the terms he had kept at Thagaste as
a teacher of grammar allowed him to take his place among the rhetoricians
at Carthage. Thanks to Romanianus, he got pupils at once. His protector at
Thagaste sent his son, that young Licentius whose education Augustin had
already begun, with one of his brothers, doubtless younger. It seems likely
that the two youths lived in Augustin's house. A small fact which their
master has preserved, looks like a proof of this. A spoon having been lost
in the house, Augustin, to find out where it was, told Licentius to go
and consult a wizard, one Albicerius, who had, just then, a great name in
Carthage. This message is scarcely to be explained unless we suppose the
lad was lodging in his professor's house. Another of the pupils is known to
us. This is Eulogius, who was later on a rhetorician at Carthage, and of
whom Augustin relates an extraordinary dream. Finally, there was Alypius,
a little younger than himself, his friend--"the brother of his heart," as
he calls him. Alypius had been attending his lessons at Thagaste. When the
schoolmaster abruptly threw up his employment, the father of the pupil
was angry, and in sending his son to Carthage, he forbade him to go near
Augustin's class. But it was difficult to keep such eager friends apart.
Little by little, Alypius overcame his father's objections, and became a
pupil of his friend.

Augustin's knowledge, when he began to lecture, could not have been very
deep, for he had only lately quitted the student's bench himself. His
duties forced him to learn what he did not know. In teaching he taught
himself. It was at this time that he did most of the reading which
afterwards added substance to his polemics and treatises. He tells us
himself that he read in those days all that he could lay hands on. He is
very proud of having read by himself and understood without any assistance
from a master, the _Ten Categories_ of Aristotle, which was considered one
of the most abstruse works of the Stagirite. In an age when instruction was
principally by word of mouth, and books comparatively rare, it is obvious
that Augustin was not what we call an "all-devouring reader. " We do not
know if Carthage had many libraries, or what the libraries were worth. It
is no less true that the author of _The City of God_ is the last of the
Latin writers who had a really all-round knowledge. It is he who is the
link between modern times and pagan antiquity. The Middle Age hardly knew
classical literature, save by the allusions and quotations of Augustin.

So in spite of family and professional cares, he did not lose his
intellectual proclivities. The conquest of truth remained always his great
ambition. He still hoped to find it in Manicheeism, but he began to think
that it was a long time coming. The leaders of the sect could not have
trusted him thoroughly. They feared his acute and subtle mind, so quick
to detect the flaw in a thesis or argument. That is why they postponed
his initiation into their secret doctrines. Augustin remained a simple
_auditor_ in their Church. By way of appeasing the enormous activity of
his intelligence, they turned him on to controversy, and the critical
discussion of the Scriptures. Giving themselves out for Christians, they
adopted a part of them, and flung aside as interpolated or forged all that
was not in tune with their theology. Augustin, as we know, triumphed in
disputes of this kind, and was vain because he excelled in them.

And when he grew tired of this negative criticism and asked his evangelists
to give him more substantial food, they put him on some exoteric doctrine
calculated to appeal to a young imagination by its poetic or philosophical
colouring. The catechumen was not satisfied, but he put up with it for
lack of anything better. Very prettily he compares these enemies of the
Scriptures to the snarers of birds, who defile or fill with earth all the
water-places where the birds use to drink, save one mere; and about this
they set their snares. The birds all fly there, not because the water
is better, but because there is no other water, and they know not where
else to go and drink. So Augustin, not knowing where to quench his thirst
for truth, was fain to make the best of the confused pantheism of the
Manichees.

What remains noteworthy is, that however unstable his own convictions were,
he yet converted everybody about him. It was through him that his friends
became Manichees: Alypius one of the first; then Nebridius, the son of a
great landowner near Carthage; Honoratius, Marcianus; perhaps, too, the
youngest of his pupils, Licentius and his brother--all victims of his
persuasive tongue, which he exerted later on to draw them back from their
errors. So great was his charm--so deep, especially, was public credulity!

This fourth century was no longer a century of strong Christian faith. On
the other hand, the last agony of paganism was marked by a new attack of
the lowest credulity and superstition. As the Church energetically combated
both one and the other, it is not surprising that it was chiefly the
pagans who were contaminated. The old religion was to end by foundering in
magic. The greatest minds of the period, the neo-Platonists, the Emperor
Julian himself, were miracle-workers, or at any rate, adepts in the occult
sciences. Augustin, who was then separated from Christianity, followed the
general impulse, together with the young men he knew. Just now we saw him
sending to consult the soothsayer, Albicerius, about the loss of a spoon.
And this man of intellect believed also in astrologers and nigromancers.

Strips of lead have been found at Carthage upon which are written magic
spells against horses entered for races in the circus. Just like the
Carthaginian jockeys, Augustin had recourse to these hidden and fraudulent
practices, to make sure of success. On the eve of a verse competition in
the theatre, he fell in with a wizard who offered, if they could agree
about the price, to sacrifice a certain number of animals to buy the
victory. Upon this, Augustin, very much annoyed, declared that if the prize
were a crown of immortal gold, not a fly should be sacrificed to help him
win it. Really, magic was repellent to the honesty of his mind, as well
as to his nerves, by reason of the suspicious and brutal part of its
operations. As a rule, it was involved with haruspicy, and had a side of
sacred anatomy and the kitchen which revolted the sensitive--dissection
of flesh, inspection of entrails, not to mention the slaughtering and
strangling of victims. Fanatics, such as Julian, gave themselves up with
delight to these disgusting manipulations. What we know of Augustin's soul
makes it quite clear why he recoiled with horror.

Astrology, on the contrary, attracted him by its apparent science. Its
adepts called themselves "mathematicians," and thus seemed to borrow from
the exact sciences something of their solidity. Augustin often discussed
astrology with a Carthage physician, Vindicianus, a man of great sense
and wide learning, who even reached Proconsular honours. In vain did he
point out to the young rhetorician that the pretended prophecies of the
mathematicians were the effect of chance; in vain did Nebridius, less
credulous than his friend, join his arguments to those of the crafty
physician; Augustin clung obstinately to his chimera. His dialectical mind
discovered ingenious justifications for what the astrologers claimed.

Thus, dazzled by all the intellectual phantasms, he strayed from one
science to another, repeating meanwhile in his heart the motto of his
Manichean masters: "The Truth, the Truth! ". But whatever might be the
attractions of the speculative life, he had first to face the needs of
actual life. The sight of his child called him back to a sense of his
position. To get money, and for that purpose to push himself forward, put
himself in evidence, increase his reputation--Augustin worked at that as
hard as he could. It led him to enter for the prize of dramatic poetry.
He was declared the winner. His old friend, the physician Vindicianus, who
was then Proconsul, placed the crown, as he says, upon his "disordered
head. " The future Father of the Church writing for the theatre--and what a
theatre it was then! --is not the least extraordinary thing in this life so
disturbed and, at first sight, so contradictory.

It was also from literary ambition that about the same time he wrote a book
on æsthetics called _Upon the Beautiful and the Fit_, which he dedicated to
a famous colleague, the Syrian Hierius, "orator to the City of Rome," one
of the professors of the official education appointed either by the Roman
municipality or the Imperial treasury. This Levantine rhetorician had an
immense success in the capital of the Empire. His renown had got beyond
academical and fashionable circles and crossed the sea. Augustin admired
him on trust, like everybody else. It is clear that, at this time he could
not imagine a more glorious fortune for himself than to become, like
Hierius, orator to the City of Rome. Later in life, the Bishop of Hippo,
while condemning the vanity of his youthful ambitions, must have made some
extremely ironical reflections as to their modesty. How mistaken he was
about himself! An Augustin had dreamed of equalling one day this obscure
pedagogue, of whom nobody, save for him, would ever have spoken again. Men
of instinct, like Augustin, continually go wrong in this way about their
object and the means to employ. But their mistakes are only in appearance.
A will stronger than their own leads them, by mysterious ways, whither they
ought to go.

This first book of Augustin's is lost, and we are unable to say whether
there be any reason to regret it. He himself recalls it to us in a very
indifferent tone and rather vague terms. It would seem, however, that his
æsthetic had a basis of Manichean metaphysics. But what is significant for
us, in this youthful essay, is that the first time Augustin wrote as an
author it was to define and to praise Beauty. He did not yet know, at least
not directly from the text, the dialogues of Plato, and he is already
inclined to Platonism. He was this by nature. His Christianity will be a
religion all of light and beauty. For him, the supreme Beauty is identical
with the supreme Love. "Do we love anything," he used to say to his
friends, "except what is beautiful? " _Num amamus aliquid, nisi pulchrum? _
Again, at the end of his life, when he strives in _The City of God_ to
make clear for us the dogma of the resurrection of the body, he thinks our
bodies shall rise free from all earthly flaws, in all the splendour of the
perfect human type. Nothing of the body will be lost. It will keep all its
limbs and all its organs _because they are beautiful_. One recognizes in
this passage, not only the Platonist, but the traveller and art-lover, who
had gazed upon some of the finest specimens of ancient statuary.

This first book had hardly any success. Augustin does not even say whether
the celebrated Hierius paid him a compliment about it, and he has an air
of giving us to understand that he had no other admirer but himself. New
disappointments, more serious mortifications, changed little by little his
state of mind and his plans for the future. He was obliged to acknowledge
that after years of effort he was scarcely more advanced than at the start.
There was no chance to delude himself with vain pretences: it was quite
plain to everybody that the rhetorician Augustin was not a success. Now,
why was this? Was it that he lacked the gift of teaching? Perhaps he had
not the knack of keeping order, which is the most indispensable of all
for a schoolmaster. What suited him best no doubt was a small and select
audience which he charmed rather than ruled. Large and noisy classes he
could not manage. At Carthage, these rhetoric classes were particularly
difficult to keep in order, because the students were more rowdy than
elsewhere. At any moment "The Wreckers" might burst in and make a row.
Augustin, who had not joined in these "rags" when he was a student, saw
himself obliged to endure them as a professor. He had nothing worse to
complain of than his fellow-professors, in whose classes the same kind of
disturbance took place. That was the custom and, in a manner of speaking,
the rule in the Carthage schools. For all that, a little more authoritative
bearing would not have harmed him in the eyes of these disorderly boys. But
he had still graver defects for a professor who wants to get on: he was not
a schemer, and he could not make the most of himself.

It is quite possible that he did not possess the qualities which just then
pleased the pagan public in a rhetorician. The importance that the ancients
attached to physical advantages in an orator is well known. Now, according
to an old tradition, Augustin was a little man and not strong: till the end
of his life he complained of his health. He had a weak voice, a delicate
chest, and was often hoarse. Surely this injured him before audiences used
to all the outward emphasis and all the studied graces of Roman eloquence.
Finally, his written and spoken language had none of those brilliant and
ingenious curiosities of phrase which pleased in literary and fashionable
circles. This inexhaustibly prolific writer is not in the least a stylist.
In this respect he is inferior to Apuleius, or Tertullian, though he leaves
them far behind in the qualities of sincere and deep sentiment, poetic
flow, colour, the vividness of metaphor, and, besides, the emotion, the
suavity of the tone. With all that, no matter how hard he tried, he could
never grasp what the rhetoricians of his time understood by style. This is
why his writings, as well as his addresses, were not very much liked.

Nevertheless, good judges recognized his value, and guessed the powers,
lying still unformed within him, which he was misusing ere they were
mature. He was received at the house of the Proconsul Vindicianus, who
liked to talk with him, and treated him with quite fatherly kindness.
Augustin knew people in the best society. He did all his life. His charm
and captivating manners made him welcome in the most exclusive circles.
But just because he was valued by fashionable society, it came home to him
more painfully that he had not the position he deserved with the public
at large. Little by little his humour grew bitter. In this angry state of
mind he was no longer able to consider things with the same confidence and
serenity. His mental disquietudes took hold of him again.

His ideas were affected, first of all. He began to have doubts, more
and more definite, about Manicheeism. He began by suspecting the rather
theatrical austerity which the initiated of the sect made such a great
parade of. Among other turpitudes, he saw one day in one of the busiest
parts of Carthage "three of the Elect whinny after some women or other who
were passing, and begin making such obscene signs that they surpassed the
coarsest people for impudence and shamelessness. " He was scandalized at
that; but, after all, it was a small thing. He himself was not so very
virtuous then. Generally your intellectual worries very little about
squaring his conduct with his principles, and does not bother about the
practical part. No; what was much worse in his eyes is that the Manichean
physical science, a congeries of fables more or less symbolical, suddenly
struck him as ruinous. He had just been studying astronomy, and he found
that the cosmology of the Manichees--of these men who called themselves
materialists--did not agree with scientific facts.