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CHAPTERI S EVE N Memory and Its Wonders This begins Augustine's profound study of memory (memoria), a term that covers much more than the remembrance ofthings past. Memory is a feature of the soul that extends far beyond the consciousness ofretained or present experiences, to projections into the future, and to some aspects ofthe subconscious mind.! Analysis 10.8-10.12.15: Augustine turns from his discussion ofthe soul's capacity to sense various qualities ofbodies and says: "I shall also pass above this power of my nature" (Transibo ergo et istam naturae meae, 8.12). This is another step in his ascent toward God, his Maker (ascendens ad eum, qui fecit me). "1 come," he adds, "into the fields and broad palaces of memory" (venio in campos et lata praetoria memoriae). Forced to use spatial terms for this aspect of his soul, he finds "treasures of innumerable images" (thesauri innumerabilium imaginum). "There is stored away whatever we cogitate" (ibi reconditum est, quidquid etiam cogitamus). With almost breathless amazement, Augustine describes the contents held in the storehouse ofhis memory. He can find almost anything there, even things "which forgetfulness has not yet engrossed and buried" (quod nondum absorbuit et sepelivit oblivio). This mention ofoblivion (which will come up later) is typical ofPlatonic discussions of memory (see Philebus 33e, where Plato calls oblivion the "exit ofmemory"). In fact, the Greek word for recollection (anamnesis) means literally "not forgetting." All efforts to find a thing remembered are under control ofthe will: "1 can request that whatever I wish (quidquid volo) be brought forward." The next section (8.13) tells us that memory keeps all its contents "distinct and classified" (distincta generatimque servata). The various colors seen through the eyes, for instance, are not confused with the objects ofhearing, or with odors, flavors, or tactile experiences . Yet Augustine stresses the "vastness of the containing I 142 143 I Memory and Its Wonders memory and its indescribably hidden and mysterious chasms" (grandis memoriae recessus et nescio qui secreti atque ineffabiles sinus ejus). Again, he emphasizes the importance ofvoluntary control of any search within the memory: "I can remember at will the other things that have been taken in and piled up through the other senses" (ita cetera quae per sensus ceteros ingesta atque congesta sunt, recordor prout tibet). Then Augustine dwells on the inwardness of all these contents and activities: "I do this inside, in the immense palace of my memory" (lntus haec ago, in aula ingenti memoriae meae, 8.14). We are witnessing here his psychological interiorism at work. He even finds himselfwithin his memory. "In it, I even encounter myself' (lbi mihi et ipse occurro). He can think of"when and where I did something , and how I felt when I did it" (quando et ubi egerim, cum agerem, affectus fuerim). But, in spite ofthe vast size ofthis power ofmemory, Augustine does not think that he ever fully understands himself: "I myself do not grasp all that I am" (nec ego ipse capio totum quod sum, 8.15). He is astonished at the manyunanswered questions about his own identity. "A mighty wonder rises before me ... astonishment seizes me" (super hoc oboritur admiratio ... stupor adprehendit me). Then comes a much-quoted lyrical passage: "Yet, men go to admire the mountains' peaks, giant waves in the sea, the broad courses ofrivers , the vast sweep ofthe ocean, and the circuits of the stars-and they leave themselves behind" (et relinquunt se ipsos). Continuing, he points out some ofthe things that he has not seen-the Atlantic Ocean is an example ofan object for which he has a memory picture, but which he has never visited. But these are all objects represented by images obtained either directly through the bodily senses or constructed from other images retained in memory. Comment: One notices in the preceding analysis that there is a tendency to quote almost every sentence in Augustine's opening remarks on memory. Both his language and his thought are very dense in structure, and each phrase seems to be important. This treatise on memory is the reason for selecting this part oftheConfessions for our examination. Although both Plato and Plotinus have contributed something to the Augustinian description of memory, when compared with what Augustine offers in this and the ensuing chapters, their accounts are much less striking than Augustine's. A good deal ofwhat he writes is original, marked with the character of his own personality and talent for self-examination.2 One important...

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