charges, etc. Basil addresses Modestus with the respect due to his high official position, and expresses much gratitude for his readiness to listen to his requests.
[E.V.]
Monnica, St. The name of this most celebrated of Christian mothers is spelt thus (not Monica) in the oldest MSS. of the writings of St. Augustine.
Her birthplace, nowhere explicitly named, may be assumed to be Tagaste, the home of her husband, Patricius. Her family was, probably, like his in point of social grade, curialis (Possidii Vita Aug. c. 2)—i.e. contributed a member or members to the senate of the colonia. Her parents' names are not known. They were consistent Christians; their home was (Conf. ix. 8) "domus fidelis, bonum membrum Ecclesiae." Monnica was born 331 or 332. Her early domestic training was pure and severe, under the strong hand of an aged and trusted Christian nurse, who had once carried the child's father in her arms. By her Monnica and her sisters (no brothers are mentioned) were taught to abstain entirely from drinking even water between meal-times, with the aim of guarding them beforehand against habits of intemperance when, after marriage, they should become "dominae apothecarum et cellariorum" (ib.). Yet Monnica, when scarcely past her early childhood, was on the verge of a confirmed love of wine, as she confessed long after to her son (ib.). She was married, at what age we know not, to Patricius of Tagaste, "vir curialis"; a man passionate ("ferox"), immoral, and not formally a member of the church; perhaps what would now be called an "adherent." [1] With him Monnica lived patiently and faithfully, till at the age of 40 she was left a widow, tenderly attached to his memory, and longing to be laid at death in his grave (ib. ix. 11). He was rough and eager, but not ungenerous; and she was permitted to win him to the Saviour before his end. A curious picture of the manners of that time and region appears (ib. ix. 9) when Monnica, surrounded by her married female friends, and seeing on some of them, "quarum viri mansuetiores erant [Patricio]," the marks of blows, inflicted even on their faces, counselled them to adopt, for protection, her own method of calm and unwavering submission. The mother of Patricius was an inmate of the home, and her also Monnica completely won to respect and affection, in spite of the slanders of the female slaves, by a union of filial obedience with vigour as a mistress.
She bore children more than once, for Augustine not only mentions a brother expressly (ib. ix. 11, etc.) but was the uncle of many nephews and nieces (Vita Benedictina Aug. c. i.). Augustine was born when Monnica was 23 years old, and when, as we gather from his language about her whole influence, she was already a Christian in the noblest sense, strong in the power of spiritual holiness, and ardently prayerful for the salvation of her child, and therefore for his personal acceptance of the faith. It is a sign of the popular Christian opinion and usage at the time that she did not bring him as an infant to baptism but merely to the initiation of a catechumen (Conf. i. 11; vi. 16), the sign of the cross and the salting with salt. She evidently thought that baptism required evidence of a previous true change of will. [2] In early boyhood, in extreme illness, he implored to be baptized, and she hastened to procure it; but on his sudden recovery again resolved to delay (ib. i. 11).
Monnica joined cordially with Patricius in securing the highest education for Augustine and in stimulating his studies; and even during her widowhood made every effort to maintain him in them. But his impurity and unbelief caused her agonizing distress, aggravated by his cynical conduct. For a time she declined his presence beneath her roof and at her table, "aversans et detestans blasphemias [filii]" (ib. iii. 11); but a memorable dream altered her decision. She saw a radiant being ("juvenum splendidum, hilarem, atque arridentem sibi") approach her as she stood on a wooden beam ("regula") bewailing her son's spiritual ruin; and he bade her be consoled, for where she was, there too her son should be. Augustine suggested that this might portend his mother's unbelief; but she instantly rejoined that the words were not "Where he is, there thou shaft be." This was nine years before his conversion. About the same time she received the well-known consolation from a bishop, wearied ("substomachans taedio") with her entreaties that he would reason with her son: "Go, prythee; the son of those tears cannot perish" (ib. 12).
She sorely bewailed Augustine's resolve to migrate to Italy, and would not leave his side; and when he escaped her, affecting to bid a friend good-bye on board ship and persuading her to spend the night in a chapel dedicated to Cyprian, she would not give him up. Beside herself with grief (ib. v. 8), she took ship and followed him, and on a stormy voyage consoled the terrified sailors, assuring them that she had seen a vision which promised safety (ib. vi. 1). Augustine arrived before her at Milan, and was already under the influence of Ambrose, but not yet won to the orthodox faith ("non manichaeus, sed neque catholicus christianus"); but she calmly assured him of her certainty that she should see him a believer before she died (ib.).
The ministrations of Ambrose she attended with great and reverent delight ("diligebat illum virum sicut angelum Dei"), and gave a striking proof of her feeling in submitting at once to his judgment on a point that must have touched her nearly. She had been used to bring oblations of vegetables, bread, and wine to the shrines of the African martyrs, and began the like practice at Milan. But Ambrose had forbidden the usage, partly because it was much abused to intemperance, partly (a significant fact) because it so closely resembled the pagan parentalia. Augustine owns that probably his mother would have obeyed none but Ambrose in such a case; to him, however, she yielded without a murmur. Ambrose fully understood Monnica's strength of Christian character and delighted to praise her to her son (ib. vi. 2). At Milan she was a
- ↑ Conf. vi. 16 states that both Augustine's parentes procured his initiation as an infant catechumen.
- ↑ We do not ignore the discussions upon this incident; see e.g. Wall on Infant Baptism, pt. ii. c. iii. § 11. But we think the Confession does not imply that Patricius interfered to defer Augustine's baptism.
