Produced by Charles Aldorondo, Tiffany Vergon, William Flis, and Distributed Proofreaders
The quotations from Saint Augustin's _Confessions_ are taken from Canon Bigg's scholarly version, which seems to me the best in English. But there are places where M. Bertrand's reading of the original text differs from Dr. Bigg's, and in such cases I have felt myself obliged to follow the author of this book. These differences never seriously affect the meaning of a passage; sometimes it is a mere matter of choice, as with the word _collactaneum_ (i, 7) which Dr. Bigg translates "twin," and M. Bertrand, like Pusey, _frère de lait_, or "foster-brother." As a rule, Dr. Bigg chooses the quietest terms, and M. Bertrand the most forcible. Those curious in such matters may like to see an instance.
Avulsa a latere meo tanquam impedimento conjugii, cum quâ cubare solitus eram, cor ubi adhaerebat, concisum et vulneratum mihi erat, et trahebat sanguinem.
Quand on arracha de mes flancs, sous prétexte qu'elle empêchait mon mariage, celle avec qui j'avais coutume de dormir, depuis si longtemps, là où mon coeur était attaché au sien, il se déchira, et je traînais mon sang avec ma blessure.
My mistress was torn from my side as an obstacle to my marriage, and my heart, which clung to her, was torn and wounded till it bled.
In this place, it will be observed that Dr. Bigg does not emphasize the word _ubi_ which, as the reader will find on turning to page 185 of this volume, M. Bertrand thinks so significant.
The remaining English versions of the writings of Saint Augustin and of the other Latin authors quoted are my own, except the passages from _The City of God_, including the verse translation of Persius, which are taken, with some necessary alterations, from the Seventeenth century translation ascribed to John Healey.
III. THE MEETING BETWEEN AMBROSE AND AUGUSTIN
THE APOSTLE OF PEACE AND OF CATHOLIC UNITY
II. WHAT WAS HEARD IN THE BASILICA OF PEACE
Inquietum est cor nostrum donec requiescat in te. "Our heart finds no rest until it rests in Thee."
Saint Augustin is now little more than a celebrated name. Outside of learned or theological circles people no longer read him. Such is true renown: we admire the saints, as we do great men, on trust. Even his _Confessions_ are generally spoken of only from hearsay. By this neglect, is he atoning for the renewal of glory in which he shone during the seventeenth century, when the Jansenists, in their inveterate obstinacy, identified him with the defence of their cause? The reputation of sour austerity and of argumentative and tiresome prolixity which attaches to the remembrance of all the writers of Port-Royal, save Pascal--has that affected too the work of Augustin, enlisted in spite of himself in the ranks of these pious schismatics? And yet, if there have ever been any beings who do not resemble Augustin, and whom probably he would have attacked with all his eloquence and all the force of his dialectic, they are the Jansenists. Doubtless he would have said with contempt: "The party of Jansen," even as in his own day, with his devotion to Catholic unity, he said: "The party of Donatus."