[Dicta de arbore quae dicitur Imago hominis]

spirit, and in reasoning, by which one may rise to the contemplation of the goodness of its Creator.

¶ Concerning the ninth image.
X

Now look to the right side of the table, and there you will find depicted those three powers in which the image of the ineffable Trinity shines forth in us, namely, memory, intelligence, and will. Let not the epilogue of memory disturb you, since the soul is only one; for here memory is repeated so that the sequence might be more fittingly inserted.

The memory of the rational soul is called an apprehensive virtue, insofar as it exists in a man who is destitute meaning fallen or sinful; but in a man who is established meaning restored or in a state of grace, it does not merely apprehend, but will retain all things vividly within itself, namely all things of which a rational soul is capable. And it is defined thus: Memory is the habitual possession of all things that can be known. This memory, however, was made base in the man who is established, and therefore it is necessary that it apprehend through the experiments of the senses. Whence Augustine says: "Man fell from the love of invisible things through the love of visible things, so that now he recognizes nothing except visible things." But then the administration of the senses is nothing else than what was previously in the memory being stirred again. Thus it is evident in the Apostles, who, through the gift of the Holy Spirit, attained the intelligence of all books and languages; not indeed in the habit of all things, but it is believed that they returned to the natural act that was in the state of innocence. Since, however, they are commonly held to have received them through the gratuitous grace of the Holy Spirit, all things that can be known are in the soul as a habit after sin, which is nothing, from which it is considered: everything that is not from Him who is, is nothing, except that the cause of sin is found. Our memory, obscured by sin, Augustine says, is for proving the state of truth, so that when it is bound by the chains of nature, it is not able to separate itself from libidinous works; it is not of a man who is established, but it is the penalty of the damned. From which it is gathered that the habit of memory, which was in the state of innocence, still remains in the man who is destitute, but it is defended by the punishment of original sin. Why this obscurity is inflicted upon our memory for sin, and not our own but another's, then the Psalmist stands, who says: "And from strange sins spare thy servant. If they have not had dominion over me, then shall I be immaculate." And let it be...