As to the media (intermediaries) between the feeling powers and the felt forms, they are themselves devoid of the forms of sensibles; otherwise it would not be possible for them to be media, since their own forms--if they had any--would then so engage the apposite power as to divert it from perceiving any other forms. Such voidness or freedom from forms is either voidness wholly and altogether, or else relative voidness through equableness of the forms in the media, such as the equable proportion of the qualities touched in meat, which is a medium between the touching power and the quality touched, although meat is incontestably made up of qualities that are touched, yet notwithstanding this the equableness of the qualities has annihilated the forms in it. Examples of the first division--absolute voidness and freedom from form--are the freedom of air, of water, and of what resembles them among the various media of sight, from color; the freedom of air and of water, both which are the two mediums of smelling, from odor; the freedom of water, which is the medium of tasting, from flavor; and the steadiness of the air, which is the medium of hearing, and its freedom from motion. Further, each of these powers, to wit the five senses, if actually functionating, perceives only through coming into relation with the object felt, nay rather it only perceives at first so much as has been traced in it of the form of the object felt. Thus, the eye only perceives that form which has imprinted itself in it of the object felt; so also the remainder of the powers (or senses). Again, in the case of strong wearying sensibles, such as a loud noise, a strong smell, a shining and a flashing light, if they are repeated upon the organ (instrument), spoil and dullen it through their overworking it. Again, each one of the five senses perceives, through the means of its own rightful perception and besides the same, five other things, to wit: 1. shape; 2. number; 3. size; 4. motion; 5. rest (quiet). That sight, touch, and taste perceive them, is evident. As to hearing, it perceives, in accordance (pursuance) with the variety of the number of sounds, the number of the sound-emitting objects; and, through the strength of the sounds, it perceives the size of the two objects that are hitting against each other; and, in accordance with a kind of change and fixedness of the sounds, it perceives motion and rest; and, in accordance with their volume around the sound-emitter, be the latter solid or hollow, it perceives some sorts of shapes. As to smelling, it knows, in accordance with the change of directions whence the odors are emitted and reach it, and through the variety of these odors in their qualities, it knows I say the number of the things smelt; through the measure of abundance of the smells, the size of such things; through the measure of proximity and distance, changeableness and fixedness, it recognizes their motion and their rest; and, in accordance with the