43. Two of our senses perceive extension; sight and touch. Sound, taste, and smell accompany extension, but are something different from it. The sight perceives nothing not extended; extension is every way inseparable from this sensation. We may be so enchanted by the sweet harmony of many instruments as to forget the extension of the instruments, the air, and our organs; but we cannot, in contemplating a painting even in the midst of our most ardent enthusiasm, make its extension vanish. If we withdraw from the _Transfiguration_ of Raphael its extension, the marvel disappears; for even considered as a simple phenomenon of our soul, continuity and distance enter of necessity into its very essence. The same is true of touch, although less generally so. Hardness and softness, roughness and smoothness, squareness and roundness, all involve extension; but it cannot be denied that there are some impressions of touch, in which it is less clearly involved. The acute pain of a puncture, and others felt without any known external cause, are not so clearly referred to extension, but seem to have something of that simplicity which distinguishes the impressions of the other senses. However this may be, it is certain that the perception of extension belongs in a special manner to sight and touch. 44. In order to form a clear idea of extension in its relations to sensation, we will analyze it at some length. And first of all, it is to be remarked, that extension involves multiplicity. An extended being is of necessity a collection of beings, more or less closely united by a bond which makes them all constitute one whole, but does not prevent them from continuing many. A splendid painting, wherein the unity of the artist's thought dominates, does not cease to be composed of many parts; the _moral_ chain which unites, does not identify them; it only connects, co-ordinates them, and makes them conspire to one end. The firm adhesion of the molecules forming the diamond does not prevent these molecules from being distinct: the material chain unites, but does not identify them. There is then no extension without multiplicity: where there is extension, there is, rigorously speaking, not one only being, but many beings. 45. Multiplicity does not constitute extension, for it may exist without extension. Neither the multiplicity of sounds, of tastes, nor of odors, constitutes extension. We conceive in the material, as in the moral and intellectual orders, multiplicity of beings of different orders, and yet this multiplicity involves no idea of extension. Even if we confine ourselves to the purely mathematical order, we find multiplicity without extension, in arithmetical and algebraic quantities. Therefore multiplicity, although necessary, does not alone suffice to constitute extension.