37. But how is the future diminished or consumed when it does not yet exist? Or how does the past, which exists no longer, increase, unless it is that in the mind in which all this happens there are three functions? For the mind expects, it attends, and it remembers; so that what it expects passes into what it remembers by way of what it attends to. Who denies that future things do not exist as yet? But still there is already in the mind the expectation of things still future. And who denies that past things now exist no longer? Still there is in the mind the memory of things past. Who denies that time present has no length, since it passes away in a moment? Yet, our attention has a continuity and it is through this that what is present may proceed to become absent. Therefore, future time, which is nonexistent, is not long; but “a long future” is “a long expectation of the future.” Nor is time past, which is now no longer, long; a “long past” is “a long memory of the past.”
38. I am about to repeat a psalm that I know. Before I begin, my attention encompasses the whole, but once I have begun, as much of it as becomes past while I speak is still stretched out in my memory. The span of my action is divided between my memory, which contains what I have repeated, and my expectation, which contains what I am about to repeat. Yet my attention is continually present with me, and through it what was future is carried over so that it becomes past. The more this is done and repeated, the more the memory is enlarged–and expectation is shortened–until the whole expectation is exhausted. Then the whole action is ended and passed into memory. And what takes place in the entire psalm takes place also in each individual part of it and in each individual syllable. This also holds in the even longer action of which that psalm is only a portion. The same holds in the whole life of man, of which all the actions of men are parts. The same holds in the whole age of the sons of men, of which all the lives of men are parts.