Introduction to the Philosophy of Saint Augustine
to be, then the mind also will at the same time cease to love. Likewise, if the knowledge by which the mind knows itself ceases to be, then the mind will also at the same time cease to know itself. Just as the head of anything that has a head is certainly a head, and they are predicated relatively to each other, although they are also substances: for both a head is a body, and so is that which has a head; and if there be no head, then neither will there be that which has a head. Only these things can be separated from each other by cutting off, those cannot.
7. And even if there are some bodies which cannot be wholly separated and divided, yet they would not be bodies unless they consisted of their own proper parts. A part then is predicated relatively to a whole, since every part is a part of some whole, and a whole is a whole by having all its parts. But since both parts and whole are bodies, these things are not only predicated relatively, but exist also substantially. Perhaps, then the mind is a whole, and the love with which it loves itself, and the knowledge with which it knows itself, will be its parts, of which two parts that whole consists. Or are there three equal parts which make up the one whole?
But no part embraces the whole, of which it is a part; whereas, when the mind knows itself as a whole, that is, knows itself perfectly, then the knowledge of it extends through the whole of it; and when it loves itself perfectly, then it loves itself as a whole, and the love of it extends through the whole of it. Is it, then, as one drink is made from wine and water and honey, and each single part extends through the whole, and yet they are three things (for there is no part of the drink which does not contain these three things; for they are not joined as if they were water and oil, but are entirely commingled: and they are all substances, and the whole of that liquor composed of the three is one substance) —is it, I say, in some such way as this we are to think these three to be together, mind, love, and knowledge? But water, wine, and honey are not of one substance, although one substance results in the drink made from commingling them. And I cannot see how those other three are not of the same substance, since the mind itself loves itself, and itself knows itself; and these three so exist, as that the mind is neither loved nor known by any other thing at all. These three, therefore, must needs be of one and the same essence; and for that reason, if they were confounded together as it were by a commingling, they could not be in any way three, neither could they be mutually referred to each other. Just as if you were to make from one and the same gold three similar rings, although connected with each other, they are mutually referred to each other, because they are similar. For everything similar is similar to something, and there is a trinity of rings, and one gold. But if they are blended with each other, and each mingled with the other through the whole of their own bulk, then that trinity will fall through, and it will not exist at all; and not only will it be called one gold, as it was called in the case of those three rings, but now it will not be called three things of gold at all.
CHAPTER 5 That these three are several in themselves, and mutually all in all. 8. But in these three, when the mind knows itself and loves itself, there remains a trinity, mind, love, knowledge; and this is not confounded together by any commingling; although they are both each severally in themselves and mutually all in all, or whether each severally in each two, or each two in each. Therefore all are in all. For certainly the mind is in itself, since it is called mind in respect to itself: although it is said to be knowing, or known, or knowable, relatively to its own knowledge; and although also as loving, and loved, or lovable, it is referred to love, by which it loves itself. And knowledge, although it is referred to the mind that knows or is known, nevertheless is also predicated both as known and knowing in respect to itself: for the knowledge by which the mind knows itself, is not unknown to itself. And although love is referred to the mind that loves, whose love it is; nevertheless it is also love in respect to itself, so as to exist also in itself: since love too is loved, yet cannot be loved with anything except with love, that is with itself. So these things are severally in themselves. But so are they in each other, because both the mind that loves is in love, and love is in the knowledge of him that loves, and knowledge is in the mind that knows. And each severally is in like manner in each two, because the mind which knows and loves itself, is in its own love and knowledge: and the love of the mind that loves and knows itself, is in the mind and in its knowledge: and the knowledge of the mind that knows and loves itself is in the mind and in its love, because it loves itself that knows, and knows itself that loves. And hence also each two is in each severally, since the mind which knows and loves itself, is together with its own knowledge in love, and together with its own love in knowledge; and love too itself and knowledge are together in the mind, which loves and knows itself. But in what way all are in all, we have already shown above; since the mind loves itself as a whole, and knows itself as a whole, and knows its own love wholly, and loves its own knowledge wholly, when these three things are perfect in