Chapter XVI
21. And yet, O Lord, we do perceive intervals of time, and we compare them with each other, and we say that some are longer and others are shorter. We even measure how much longer or shorter this time may be than that time. And we say that this time is twice as long, or three times as long, while this other time is only just as long as that other. But we measure the passage of time when we measure the intervals of perception. But who can measure times past which now are no longer, or times future which are not yet--unless perhaps someone will dare to say that what does not exist can be measured? Therefore, while time is passing, it can be perceived and measured; but when it is past, it cannot, since it is not.
CHAPTER XVII
22. I am seeking the truth, O Father; I am not affirming it. O my God, direct and rule me.
Who is there who will tell me that there are not three times--as we learned
434Spatium, which means extension either in space or time.
when boys and as we have also taught boys--time past, time present, and time future? Who can say that there is only time present because the other two do not exist? Or do they also exist; but when, from the future, time becomes present, it proceeds from some secret place; and when, from times present, it becomes past, it recedes into some secret place? For where have those men who have foretold the future seen the things foretold, if then they were not yet existing? For what does not exist cannot be seen. And those who tell of things past could not speak of them as if they were true, if they did not see them in their minds. These things could in no way be discerned if they did not exist. There are therefore times present and times past.
CHAPTER XVIII
23. Give me leave, O Lord, to seek still further. O my Hope, let not my purpose be confounded. For if there are times past and future, I wish to know where they are. But if I have not yet succeeded in this, I still know that wherever they are, they are not there as future or past, but as present. For if they are there as future, they are there as "not yet"; if they are there as past, they are there as "no longer." Wherever they are and whatever they are they exist therefore only as present. Although we tell of past things as true, they are drawn out of the memory--not the things themselves, which have already passed, but words constructed from the images of the perceptions which were formed in the mind, like footprints in their passage through the senses. My childhood, for instance, which is no longer, still exists in time past, which does not now exist. But when I call to mind its image and speak of it, I see it in the present because it is still in my memory. Whether there is a similar explanation for the foretelling of future events--that is, of the images of things which are not yet seen as if they were already existing--I confess, O my God, I do not know. But this I certainly do know: that we generally think ahead about our future actions, and this premeditation is in time present; but that the action which we premeditate is not yet, because it is still future. When we shall have started the action and have begun to do what we were premeditating, then that action will be in time present, because then it is no longer in time future.
24. Whatever may be the manner of this secret foreseeing of future things, nothing can be seen except what exists. But what exists now is not future, but present. When, therefore, they say that future events are seen, it is not the events themselves, for they do not exist as yet (that is, they are still in time future), but perhaps, instead, their causes and their signs are seen, which already do exist. Therefore, to those already beholding these causes and signs, they are not future, but present, and from them future things are predicted because they are conceived in the mind. These conceptions, however, exist now, and those who predict those things see these conceptions before them in time present.
Let me take an example from the vast multitude and variety of such things. I see the dawn; I predict that the sun is about to rise. What I see is in time present, what I predict is in time future--not that the sun is future, for it already exists; but its rising is future, because it is not yet. Yet I could not predict even its rising, unless I had an image of it in my mind; as, indeed, I do even now as I speak. But that dawn which I see in the sky is not the rising of the sun (though it does precede it), nor is it a conception in my mind. These two435 are seen in time present, in order that the event which is in time future may be predicted.
Future events, therefore, are not yet. And if they are not yet, they do not exist. And if they do not exist, they cannot be seen at all, but they can be predicted
435The breaking light and the image of the rising sun.
from things present, which now are and are seen.