1. The appearances by which the mind of man is smitten with the first aspect of a thing as it approaches the soul, are not matters of the will, nor can we control them; but by a certain force of their own the objects which we have to comprehend are borne in upon us. But that ratification of them, which we name assent, whereby the appearances are comprehended and judged, these are voluntary, and are done by human choice. Wherefore at a sound from the heavens, or from the downfall of something, or some signal of danger, or anything else of this kind, it must needs be that the soul of the philosopher too shall be somewhat moved, and he shall shrink and grow pale; not through any opinion of evil that he has formed, but through certain rapid and unconsidered motions that forestall the office of the mind and reason. Soon, however, that philosopher doth not approve the appearances to be truly objects of terror to his soul, that is to say, he assents not to them nor ratifies them; but he rejects them, and casts them out; nor doth there seem to be in them anything that he should fear. But in this, say the philosophers, doth the wise man differ from the fool,—that the fool thinks the appearances to be in truth even so harsh and rough as they seemed at their first shock upon the soul; and taking them, as at first, to be rightly dreaded, he thus ratifies and approves them by his assent. The philosopher, however, though for a short time his color and countenance have been changed, doth not then assent, but he retains in its steadfastness and vigor the opinion he ever had of these appearances, that they are in no wise to be feared, but affright only by a false show and empty threat. 2. Such as is a dish of water, such is the soul; such as is the ray of light that falleth on the same, such are the appearances. When the water is moved, then the ray seemeth also to be moved; but it is not moved. And thus when a man’s mind is darkened and dizzy, it is not doctrines and virtues that are confounded, but the spirit on which they are impressed. And if that is restored, so are they.[2] CHAPTER VII. APPEARANCES FALSE AND TRUE. 1. Appearances exist for us in four ways. Either things appear even as they are; or having no existence, neither do they appear to have it; or they exist, and appear not; or they exist not, and yet appear. So, in all these cases, to hit the mark is the work of him who hath been taught in philosophy.