 Although much of his account of perception is made in terms of the sensory soul and its operations and less in terms of faculty psychology, it emerges from Kilwardby’s account that a major cognitive role is assigned to memory—a primacy found also in intellectual cognition (where memory represents God, the Father, in the analogy of the powers of the mind and in the Divine Trinity (see especially QLIS 35–37)). Contrasting Aristotle’s and Augustine’s views on memory, Kilwardby argues that the power of memory is responsible for receiving the images of objects of knowledge by natural assimilation, for preserving the images of sensible objects, and for making them available for the powers of imagination (sensory memory) and intellect (intellectual memory) (QLIS 62, 181). Kilwardby distinguishes between a sensory memory and a rational memory, further divided into inferior (dedicated to sensible things) and superior (dedicated to the intelligible objects) (QLIS 62, 179). The rational memory (the Father) generates understanding by presenting the intelligible species to the intellect (the Son; see QLIS 35; 37; QLIIS 77, 213–214). Understanding is a form of a vision of an image generated by rational memory, in the same way as an object generates an image of itself (QLIS 35). In both cases, the soul has, in the first moment, the image and in the second moment turns its eye (of the sensory soul and of the mind) to see (know) the object.