Man, therefore, who is called the lesser world, has five senses, like five gates, through which the knowledge of all the things that are in the sensible world enters into his soul. For through sight there enter the sublime and luminous bodies and all other colored things; through touch, solid and terrestrial bodies; through the three intermediate senses, the intermediate bodies; through taste, the aqueous; through hearing, the aërial; through smell, the vaporable, which have something of the humid, something of the aërial, and something of the fiery or hot, as is clear from the fumes that are liberated from spices. There enter, therefore, through these doors not only the simple bodies, but also the mixed bodies compounded of these. Seeing then that with sense we perceive not only these particular sensibles--light, sound, odor, savor, and the four primary qualities which touch apprehends--but also the common sensibles--number, magnitude, figure, rest, and motion; and seeing that everything which moves is moved by something else, and certain things move and rest of themselves, as do the animals; in apprehending through these five senses the motions of bodies, we are guided to the knowledge of spiritual motions, as by an effect to the knowledge of causes. In the three classes of things, therefore, the whole of this sensible world enters the human soul through apprehension. These external sensible things are those which first enter into the soul through the gates of the five senses. They enter, I say, not through their substances, but through their similitudes, generated first in the medium, and from the medium in the external organ, and from the external organ in the internal organ, and from this in the apprehensive power; and thus generation in the medium, and from the medium in the organ, and the direction of the apprehensive power upon it, produce the apprehension of all those things which the soul apprehends externally.