Saint Augustine (354-430)

On the Trinity

Translated by Arthur West Haddan

Book IX

Chapter 6

But when the human mind knows itself and loves itself, it does not know and love anything unchangeable: and each individual man declares his own particular mind by one manner of speech, when he considers what takes place in himself; but defines the human mind abstractly by special or general knowledge. And so, when he speaks to me of his own individual mind, as to whether he understands this or that, or does not understand it, or whether he wishes or does not wish this or that, I believe; but when he speaks the truth of the mind of man generally or specially, I recognize and approve. Whence it is manifest, that each sees a thing in himself, in such way that another person may believe what he says of it, yet may not see it; but another [sees a thing] in the truth itself, in such way that another person also can gaze upon it; of which the former undergoes changes at successive times, the latter consists in an unchangeable eternity. For we do not gather a generic or specific knowledge of the human mind by means of resemblance by seeing many minds with the eyes of the body: but we gaze upon indestructible truth, from which to define perfectly, as far as we can, not of what sort is the mind of any one particular man, but of what sort it ought to be upon the eternal plan.

Whence also, even in the case of the images of things corporeal which are drawn in through the bodily sense, and in some way infused into the memory, from which also those things which have not been seen are thought under a fancied image, whether otherwise than they really are, or even perchance as they are;—even here too, we are proved either to accept or reject, within ourselves, by other rules which remain altogether unchangeable above our mind, when we approve or reject anything rightly. For both when I recall the walls of Carthage which I have seen, and imagine to myself the walls of Alexandria which I have not seen, and, in preferring this to that among forms which in both cases are imaginary, make that preference upon grounds of reason; the judgment of truth from above is still strong and clear, and rests firmly upon the utterly indestructible rules of its own right; and if it is covered as it were by cloudiness of corporeal images, yet is not wrapt up and confounded in them.

But it makes a difference, whether, under that or in that darkness, I am shut off as it were from the clear heaven; or whether (as usually happens on lofty mountains), enjoying the free air between both, I at once look up above to the calmest light, and down below upon the densest clouds. For whence is the ardor of brotherly love kindled in me, when I hear that some man has borne bitter torments for the excellence and steadfastness of faith? And if that man is shown to me with the finger, I am eager to join myself to him, to become acquainted with him, to bind him to myself in friendship. And accordingly, if opportunity offers, I draw near, I address him, I converse with him, I express my goodwill towards him in what words I can, and wish that in him too in turn should be brought to pass and expressed goodwill towards me; and I endeavor after a spiritual embrace in the way of belief, since I cannot search out so quickly and discern altogether his innermost heart. I love therefore the faithful and courageous man with a pure and genuine love. But if he were to confess to me in the course of conversation, or were through unguardedness to show in any way, that either he believes something unseemly of God, and desires also something carnal in Him, and that he bore these torments on behalf of such an error, or from the desire of money for which he hoped, or from empty greediness of human praise: immediately it follows that the love with which I was borne towards him, displeased, and as it were repelled, and taken away from an unworthy man, remains in that form, after which, believing him such as I did, I had loved him; unless perhaps I have come to love him to this end, that he may become such, while I have found him not to be such in fact. And in that man, too, nothing is changed: although it can be changed, so that he may become that which I had believed him to be already. But in my mind there certainly is something changed, viz., the estimate I had formed of him, which was before of one sort, and now is of another: and the same love, at the bidding from above of unchangeable righteousness, is turned aside from the purpose of enjoying, to the purpose of taking counsel. But the form itself of unshaken and stable truth, wherein I should have enjoyed the fruition of the man, believing him to be good, and wherein likewise I take counsel that he may be good, sheds in an immoveable eternity the same light of incorruptible and most sound reason, both upon the sight of my mind, and upon that cloud of images, which I discern from above, when I think of the same man whom I had seen. Again, when I call back to my mind some arch, turned beautifully and symmetrically, which, let us say, I saw at Carthage; a certain reality that had been made known to the mind through the eyes, and transferred to the memory, causes the imaginary view. But I behold in my mind yet another thing, according to which that work of art pleases me; and whence also, if it displeased me, I should correct it. We judge therefore of those particular things according to that [form of eternal truth], and discern that form by the intuition of the rational mind. But those things themselves we either touch if present by the bodily sense, or if absent remember their images as fixed in our memory, or picture, in the way of likeness to them, such things as we ourselves also, if we wished and were able, would laboriously build up: figuring in the mind after one fashion the images of bodies, or seeing bodies through the body; but after another, grasping by simple intelligence what is above the eye of the mind, viz., the reasons and the unspeakably beautiful skill of such forms.

Book IX Chapter 5

Book IX Chapter 7