(3) It may be suggested, next, that these "sources," instead of being something spiritual in their nature or something of a nature utterly unknown, consist simply of sensibles, of a kind which I have previously tried to define; namely of all those sensibles, which anybody _would,_ under the actual physical conditions, experience in _sensations proper_ of which the half-crown and the florin were the source, _if_ their bodies were in any of the positions relatively to those coins, in which they would get sensations from them at all. We saw before that it seems _possible_ that all these sensibles do really exist at times when they are not experienced, and that some people, at all events, seem to have a strong propensity to believe that they do. And in favour of the view that some such huge collection of sensibles _is_ the upper side of the half-crown, is the fact that we do seem to have a strong propensity to believe that any particular sensible, which we directly apprehend in looking at the upper side of the half-crown, and of our direct apprehension of which the upper side is the source, is _in the place_ in which the upper side is. And that _some_ sense might be given to the expression "in the same place as," in which it could be true that sensibles of all sorts of different shapes and sizes, and of all sorts of different colours, were in the same place at the same time, seems to me to be possible. But the objection to this view seems to me to be the same as to the last; namely that if the upper side of the half-crown were identical with such a collection of sensibles, then the only sense in which it could be said to be "circular," or bigger than that of the florin, would certainly be very Pickwickian, though not the same as on that view.