But while affirming that sensation is the source of all knowledge, Democritus, nevertheless, agrees with the Pythagoreans and Socrates in rejecting sensation as such as a source of knowledge. He distinguishes between a “bastard” (_skotie_) knowledge obtained through the special senses and a true-born (_gnesie_) knowledge, obtained by direct-contact of external atoms with the body’s “soul atoms.” These are not concentrated in the brain nor are they dependent upon the organs of sense. They are diffused throughout the entire organism, and come into direct contact, without the intervention of the deceptive sense organs, with the reality outside our body. “Poor Mind,” he makes the senses say (Fragment 125), “it is from us thou hast got the proofs to throw us with. Thy throw is a fall.”[21] As Burnet points out, the “true-born knowledge is of the same nature as the “bastard,” and “Democritus refused, like Socrates, to make an absolute separation between sense and thought,” the former being, ‘after all, not thought, but a sort of inner sense, and its objects are like the ‘common sensibles’ of Aristotle.’ In the “bastard” knowledge, Democritus included sight, hearing, smell, taste, touch. “True-born” knowledge was obtained directly by the diffused soul atoms from the external objects, and thus made them known as they really are. All phenomena of life and mind are due to the motion of the mobile fiery atoms. Even where Democritus speaks of “the Divine,” he means merely the fiery soul atoms; not a personal being of any kind. Where there is a large aggregation of the soul atoms, there reason appears, itself a physical phenomenon. Democritus recognized no _Nous_ (Anaxagoras) or World-Soul (Plato), or Deity (Aristotle). The only motive force of the world is gravity, the soul being a secondary cause of motion only by virtue of the fiery atoms’ being most easily moved by pressure and contact. “Spirit” is “only one substance moving side by side with others.”[22] Every act of the individual, every occurrence in nature, has its efficient cause from which it follows by necessity--or, as we should say, under natural law. All change in things must be reduced to an altered combination of atoms--to new forms and arrangements in space, under the law of “necessity.” The soul is material and disappears with the disintegration of the body, though there exist invisible beings all around us in the air. But these invisible beings are material bodies also, composed of the finest atoms. At times they project images of themselves which affect our soul atoms, rendering these aerial beings, for the time, visible bodies. FOOTNOTES: [Footnote 15: Lange, Frederick Albert. “History of Materialism,” Vol. I, Page 25, London, 1892.] [Footnote 16: That 498 seconds, over eight minutes, are required for this transmission of light is a discovery of the eighteenth century.] [Footnote 17: Lange, _Op. cit._, Page 142.]