4. In the words which follow next, “The same came for a witness, to bear witness of the Light, that all men through him might believe;” the action, as we have said, is one done in time. For to bear witness even to that which is eternal, as is that light that is intelligible, is a thing done in time. And of this it was that John came to bear witness who “was not that Light, but was sent to bear witness of that Light.” For he adds “That was the true Light that lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not.” Now they who know the Latin language, understand all these words, from those things which they know: and of these, some have become known to us through the senses of the body, as man, as the world itself, of which the greatness is so evident to our sight; as again the sounds of the words themselves, for hearing also is a sense of the body; and some through the reason of the mind, as that which is said, “And His own received Him not;” for this means, that they did not believe in Him; and what belief is, we do not know by any sense of the body, but by the reason of the mind. We have learned, too, not the sounds, but the meanings of the words themselves, partly through the sense of the body, partly through the reason of the mind. Nor have we now heard those words for the first time, but they are words we had heard before. And we were retaining in our memory as things known, and we here recognized, not only the words themselves, but also what they meant. For when the bisyllabic word mundus is uttered, then something that is certainly corporeal, for it is a sound, has become known through the body, that is, through the ear. But that which it means also, has become known through the body, that is, through the eyes of the flesh. For so far as the world is known to us at all, it is known through sight. But the quadri-syllabic word crediderunt reaches us, so far as its sound, since that is a corporeal thing, through the ear of the flesh; but its meaning is discoverable by no sense of the body, but by the reason of the mind. For unless we knew through the mind what the word crediderunt meant, we should not understand what they did not do, of whom it is said, “And His own received Him not.” The sound then of the word rings upon the ears of the body from without, and reaches the sense which is called hearing. The species also of man is both known to us in ourselves, and is presented to the senses of the body from without, in other men; to the eyes, when it is seen; to the ears, when it is heard; to the touch, when it is held and touched; and it has, too, its image in our memory, incorporeal indeed, but like the body. Lastly, the wonderful beauty of the world itself is at hand from without, both to our gaze, and to that sense which is called touch, if we come in contact with any of it: and this also has its image within in our memory, to which we revert, when we think of it either in the enclosure of a room, or again in darkness. But we have already sufficiently spoken in the eleventh book of these images of corporeal things; incorporeal indeed, yet having the likeness of bodies, and belonging to the life of the outer man. But we are treating now of the inner man, and of his knowledge, namely, that knowledge which is of things temporal and changeable; into the purpose and scope of which, when anything is assumed, even of things belonging to the outer man, it must be assumed for this end, that something may thence be taught which may help rational knowledge. And hence the rational use of those things which we have in common with irrational animals belongs to the inner man; neither can it rightly be said that this is common to us with the irrational animals.