Saint Augustine (354-430)

On the Trinity

Translated by Arthur West Haddan

Book XIV

Chapter 10

In the knowledge of all these temporal things which we have mentioned, there are some knowable things which precede the acquisition of the knowledge of them by an interval of time, as in the case of those sensible objects which were already real before they were known, or of all those things that are learned through history; but some things begin to be at the same time with the knowing of them,—just as, if any visible object, which did not exist before at all, were to rise up before our eyes, certainly it does not precede our knowing it; or if there be any sound made where there is some one to hear, no doubt the sound and the hearing that sound begin and end simultaneously. Yet none the less, whether preceding in time or beginning to exist simultaneously, knowable things generate knowledge, and are not generated by knowledge. But when knowledge has come to pass, whenever the things known and laid up in memory are reviewed by recollection, who does not see that the retaining them in the memory is prior in time to the sight of them in recollection, and to the uniting of the two things by will as a third? In the mind, however, it is not so. For the mind is not adventitious to itself, as though there came to itself already existing, that same self not already existing, from somewhere else, or did not indeed come from somewhere else, but that in the mind itself already existing, there was born that same mind not already existing; just as faith, which before was not, arises in the mind which already was. Nor does the mind see itself, as it were, set up in its own memory by recollection subsequently to the knowing of itself, as though it was not there before it knew itself; whereas, doubtless, from the time when it began to be, it has never ceased to remember, to understand, and to love itself, as we have already shown. And hence, when it is turned to itself by thought, there arises a trinity, in which now at length we can discern also a word; since it is formed from thought itself, will uniting both. Here, then, we may recognize, more than we have hitherto done, the image of which we are in search.

Book XIV Chapter 9

Book XIV Chapter 11