Perhaps the most serious criticism of Augustine’s psychology of memory is that he entirely neglects the physiological side of the subject. He does not even notice the relation of memory to states of health or disease, and of youth or age. In one place, however, he states that memory has its seat in one of the three ventricles of the brain, which is situated between that which is the seat of sensation and that which presides @over@ ¬of¬ locomotion, so that our movements may be coordinated.[45] The criticism has also been made that Augustine seems to waver in his conception of memory, that he sometimes represents it as the source of all our intellectual activity comparing it among the other faculties to the Father in the Trinity; that again he seems to limit this faculty to the work of preserving knowledge acquired empirically. Certainly in some passages he seems to make memory contain a kind of innate ideas that may be drawn forth by suggestion.[46] But if Augustine is unsatisfactory in this, it must be remembered that he is not writing a psychology and that he was, as Ferraz calls him, a philosopher of transition. “He combats Plato’s doctrine of reminiscence, and prepares the way for the innate ideas of Descartes, without positively enough rejecting the former, and without clearly enough admitting the latter.”[47] V. The pathological side of memory seems to have been little studied by the ancients. Augustine referred to the possibility of illusions of memory in the way already mentioned. Seneca tells of a certain Sabinus who had so bad a memory that he forgot the name of Ulysses, and again of Achilles, and sometimes of Priam, though he knew them as well as we remember our schoolmasters.[48] Some remarkable cases of amnesia were reported to the Elder Pliny. “Nothing whatever in man,” he says, “is of so frail a nature as the memory; for it is affected by disease, by injuries, and even by fright; being sometimes partially lost and at @other@ times entirely so. A man who received a blow from a stone forgot the names of the letters (of the alphabet) only; while, on the other hand, another person, who fell from a very high roof could not so much as recollect his mother or his relations and neighbors. Another person in consequence of some disease forgot his own servants even; and Messala Corvinus, the orator, lost all recollection of his own name.”[49] While these cases are good illustrations of certain diseases of memory, they are not reported with sufficient accuracy and detail to render them of much scientific value. Ancient thinkers appear not to have seen the importance of studying the pathological conditions of memory. VI.