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