Chapter 7.—The Thing is Made Plain by an Example. In
What Way the Matter is Handled in Order to Help the
Reader.
Wherefore let us consider more
carefully that example which we have adduced, wherein it was shown
that not knowing a thing is different from not thinking
[conceiving] of it; and that it may so happen that a man knows
something of which he is not thinking, when he is thinking of
something else, not of that. When any one, then, who is skilled in
two or more branches of knowledge is thinking of one of them, though he is not thinking of the other or others, yet he knows them. But can we rightly say, This musician certainly knows music, but he does not now understand it, because he is not thinking of it; but he does now understand geometry, for of that he is now thinking? Such an assertion, as far as appears, is absurd. What, again, if we were to say, This musician certainly knows music, but he does not now love it, while he is not now thinking of it; but he does now love geometry, because of that he is now thinking,—is not this similarly absurd? But we say quite correctly, This person whom you perceive disputing about geometry is also a perfect musician, for he both remembers music, and understands, and loves it; but although he both knows and loves it, he is not now thinking of it, since he is thinking of geometry, of which he is disputing. And hence we are warned that we have a kind of knowledge of certain things stored up in the recesses of the mind, and that this, when it is thought of, as it were, steps forth in public, and is placed as if openly in the sight of the mind; for then the mind itself finds that it both remembers, and understands, and loves itself, even although it was not thinking of itself, when it was thinking of something else. But in the case of that of which we have not thought for a long time, and cannot think of it unless reminded; that, if the phrase is allowable, in some wonderful way I know not how, we do not know that we know. In short, it is rightly said by him who reminds, to him whom he reminds, You know this, but you do not know that you know it; I will remind you, and you will find that you know what you had thought you did not know. Books, too, lead to the same results, viz. those that are written upon subjects which the reader under the guidance of reason finds to be true; not those subjects which he believes to be true on the faith of the narrator, as in the case of history; but those which he himself also finds to be true, either of himself, or in that truth itself which is the light of the mind. But he who cannot contemplate these things, even when reminded, is too deeply buried in the darkness of ignorance, through great blindness of heart and too wonderfully needs divine help, to be able to attain to true wisdom.
