The heart is the source (spring) of all these powers (faculties), in Aristotle’s opinion; yet the sway over them is in different organs (instruments). Thus the sway over the outward (apparent) senses is in their known organs; whereas the sway over the picturing (representing common-sense) power is in the anterior hollow (ventricle) of the brain; the sway over the imaginative, in the middle hollow thereof; the sway over the remembering, in the posterior hollow thereof; and the sway over the conjecturing, throughout all the brain, but above all in the compartment of the imaginative within the brain [or, throughout the whole of the brain, but more especially alongside of the imaginative thereof]. And in so far as these hollows (ventricles) suffer harm and hurt, so will the manifold workings of these powers suffer also; for were they, (the powers,) standing independently, that is to say subsisting in themselves, and efficient independently, that is to say putting forth their workings of themselves, they would not need, for their proper and peculiar actions, any sort of instrument or organ: in this wise one recognizes that these powers do not subsist in themselves, but that the undying power is the Speaking (Reasoning) Soul, as we shall hereafter set forth; yet for all this, the soul does maybe at times seek out for itself after a fashion (so to speak) the purest quintessences of the kernels of these powers, and cause them to exist of themselves, the setting forth of which shall, D.v., soon follow. * * * * * The following is the terminology of the five inward senses: 1. Common-Sense = hiss mushtarak, mutaçawwirah. 2. Vis formans, imaginatio = khayâl, muçawwirah, fantasia, takhayyul, mutakhayyilah. 3. Vis cogitativa, vis imaginativa = mufakkirah, mutakhayyilah, mutawahhimah, zânnah, mutaçarrifah, mutafakkirah, takhayyul. 4. Memory, remembering, preserving = hâfizah, mutazhakkirah, zhâkirah, zhikr. 5. Vis existimativa, opinativa = wahm, mutawahhimah, zhânnah, takhayyul, wahmiyyah. Here follows an attempt to clear up this bewildering subject: 1. Perception, through any one or more of the five outward senses, of the outward concrete form. 2. Conception of particular notions, over and beyond the concrete form perceived. 3. Memory, which retains both outward forms perceived as well as recalls inward particular forms conceived. 4. Common-Sense, rises a step higher than the three preceding, in that it unites two or more of the products of any of the three preceding and derives from them a new conception. 5. Opining, which rises higher still and passes judgment, or comes to a definite opinion as to the truth or falsehood of conceptions formed.