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OF MAN.

causeth there a resistance, or counter-pressure, or endeavour of the heart to deliver itself, which endeavour, because "outward," seemeth to be some matter without. And this "seeming," or "fancy," is that which men call "sense"; and consisteth, as to the eye, in a "light," or "colour figured" to the car, in a "sound"; to the nostril, in an "odour"; to the tongue and palate, in a "savour"; and to the rest of the body, in "heat," "cold," "hardness," "softness," and such other qualities as we discern by "feeling." All which qualities, called "sensible," are in the object, that causeth them, but so many several motions of the matter, by which it presseth our organs diversely. Neither in us that are pressed, are they anything else, but divers motions; for motion produceth nothing but motion. But their appearance to us is fancy, the same waking, that dreaming. And as pressing, rubbing, or striking the eye, makes us fancy a light; and pressing the car, produceth a din; so do the bodies also we see, or hear, produce the same by their strong, though unobserved action. For if those colours and sounds were in the bodies, or objects that cause them, they could not be severed from them, as by glasses, and in echoes by reflection, we see they are; where we know the thing we see is in one place, the appearance in another. And though at some certain distance, the real and very object seem invested with the fancy it begets in us; yet still the object is one thing, the image or fancy is another. So that sense, in all cases, is nothing else but original fancy, caused, as I have said, by the pressure, that is, by the motion, of external things upon our eyes, ears, and other organs thereunto ordained.

But the philosophy-schools, through all the universities of Christendom, grounded upon certain texts of Aristotle, teach another doctrine, and say, for the cause of "vision," that the thing seen, sendeth forth on every side a "visible species," in English, a "visible show," "apparition," or

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