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 look at the essential being of the soul, or at the object of our creation and introduction into the world.

7. The soul in its essential elements consists of three potentialities, which recall the uncreated Trinity, and these are the intellect, the will, and the memory. The province of the intellect is to observe the differences between things, even down to the smallest details. The will concerns itself with choice that is to say, with the choice of things that are advantageous and the rejection of those which are not. The memory stores up for future use all the things with which the intellect and the will have been busied, and reminds the soul of its dependence on God and of its duty; in which aspect it is also called conscience.

In order, then, that these faculties may rightly fulfil their offices, it is necessary that they be furnished with such things as may illumine the intellect, direct the will, and stimulate the conscience, so that the intellect may be acute and penetrating, the will may choose without error, and the conscience may greedily refer all things to God. Therefore, just as these faculties (the intellect, the will, and the conscience) cannot be separated, since they constitute the same soul, so it is impossible to separate those three ornaments of the soul, erudition, virtue, and piety.

8. Now, if we consider why we have been sent into the world, it will be evident from two points of view that the object is threefold, namely, that we may serve God, His creatures, and ourselves, and that we may enjoy the pleasure to be derived from God, from His creatures, and from ourselves.

9. If we wish to serve God, our neighbours, and ourselves, it is necessary for us to possess, with respect to God, piety; with respect to our neighbours, virtue; and with respect to ourselves, knowledge. These principles, however, are intimately connected, and a man, for his own advantage, should be not only learned, but also virtuous and pious; for that of his neighbour, not only virtuous, but also learned and pious; and for the glory of God, not only pious, but also learned and virtuous.