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for according to the others, such as coldness and wetness, it has the quality as innate. Astringency and harshness differ from one another in being more or less puckering. These, then, are almost the only simple qualities of taste; but the composite ones are countless. For corresponding to each species of animal and plant there are particular qualities. For we perceive one quality, as it happens, of pork and another of goat's meat. For which reason, even without having learned what sort of meat has been offered, we recognize it by taste; and this would not be so unless the quality of each of the tastable things were different, from which one could not generally comprehend them, being infinite, and differing from one another in every way. For even in those in which one of the simple qualities predominates, even in these the difference according to the species of the tastable things is recognizable. For instance, in a dried fig, a raisin, and a date, one quality predominates, that of sweetness, but the taste distinguishes the difference of the species. 10 On Hearing Hearing is perceptive of voices and sounds; and it distinguishes their sharpness and flatness, smoothness and roughness and volume. The organs of this sense are the soft nerves from the brain and the structure of the ears, and especially the cartilaginous part of them, for cartilage is suited for sounds and noises. Man and ape alone do not move their ears, while all other animals that have ears move them. 11 On Smell The sense of smell occurs through the nostrils, and terminates in the extremities of the anterior ventricles of the brain. For these, being most vaporous by nature, easily perceive vapors. For it has been said before that each of the sense organs perceives its own sensibles according to a certain similarity and affinity. However, the brain has not sent down a sensory nerve to the sense of smell as it has to the other sense organs; but with the extremities of its own nerves it fulfills the need and receives the emission of vapors. The most general difference of vapors is fragrance and foul odor, and the mean between these, which is neither fragrant nor foul. Fragrance is produced from the humors in bodies being precisely digested; the intermediate state, moderately; and a foul odor from deficiently or not at all. 12 On the Intellectual Faculty Now then, of the imaginative faculty, both the power and the organs and the parts and of the parts the communion and difference have been sufficiently spoken of in the appropriate way in brief; but of the intellectual faculty there are, generally, judgments and assents and avoidances and impulses; and specifically, the thoughts of things that are and the virtues and sciences and the principles of the arts and the deliberative and the preferential faculty; and this is what also through dreams reveals to us the future, which alone the Pythagoreans say is true divination, following the Hebrews. The organ of this too is the middle ventricle of the brain and the psychic pneuma in it. 13 On the Memorative Faculty The memorative faculty is both the cause and storehouse of memory and recollection; and memory is, as Origen says, an image left behind from some sensation appearing in actuality; but as Plato says, the preservation of sensation and thought. For the soul perceives sensible things through the sense organs and opinion is formed; and intelligible things through the intellect, and thought is formed. When, therefore, it preserves the impressions of what it opined and what it thought, it is said to remember. But Plato seems in these things to mean not thought in the proper sense but discursive thought. For sensible things are remembered in themselves, but intelligible things accidentally, since memory of discursive thoughts also comes from a pre-existing image; but of things properly intelligible, we remember that we learned or heard them; but of their substance we have no memory; for the apprehension of intelligible things is not from a preceding image, but from learning or a natural concept. But if we are said to remember what we previously saw or heard or somehow otherwise knew; and "previously" has reference to past time, it is clear that

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κατὰ γὰρ τὰς ἄλλας, οἷον ψυχρότητα καὶ ὑγρότητα, σύμφυτον ἔχει τὴν ποιότητα. στρυφνότης δὲ καὶ αὐστηρότης τῷ μᾶλλον καὶ ἧττον στύφειν ἀλλήλων διαφέρουσιν. αἱ μὲν οὖν ἁπλαῖ γευστικαὶ ποιότητες αὗται μόναι σχεδόν εἰσιν· σύνθετοι δὲ μυρίαι. καθ' ἕκαστον γὰρ εἶδος ζῴου καὶ φυτῶν ἰδιάζουσαι ποιότητές εἰσιν. ἄλλης γὰρ ἂν οὕτω τύχῃ χοιρείου ποιότητος ἀντιλαμβανόμεθα καὶ ἄλλης αἰγείου. διὸ καὶ μὴ μαθόντες ὁποῖόν ἐστι τὸ προσενεχθὲν κρέας, ἐν τῇ γεύσει γνωρίζομεν· τοῦτο δὲ οὐκ ἂν ἦν εἰ μὴ διάφορος ἦν ἑκάστου τῶν γευστῶν ἡ ποιότης ὅθεν οὐκ ἄν τις αὐτὰς γενικῶς περιλάβοι, ἀπείρους οὔσας, καὶ πάντως ἀλλήλων διαφερούσας καὶ γὰρ ἐν οἷς ἐπικρατεῖ μία τις τῶν ἁπλῶν ποιοτήτων, καὶ ἐν τούτοις γνώριμος ἡ κατ' εἶδος τῶν γευστῶν διαφορά. ἰσχάδος γοῦν καὶ ἀσταφίδος καὶ φοίνικος μία μὲν ἐπικρατεῖ ποιότης ἡ κατὰ γλυκύτητα, ἀλλ' ἡ γεῦσις διακρίνει τῶν εἰδῶν τὸ διάφορον. 10 περὶ ἀκοῆσ Ἡ δὲ ἀκοὴ τῶν φωνῶν καὶ τῶν ψόφων ἐστὶν αἰσθητική· διαγινώσκει δὲ αὐτῶν τὴν ὀξύτητα καὶ τὴν βαρύτητα, λειό τητά τε καὶ τραχύτητα καὶ μέγεθος. ὄργανα δὲ καὶ ταύτης τὰ νεῦρα τὰ ἐξ ἐγκεφάλου τὰ μαλακὰ καὶ τῶν ὤτων ἡ κατασκευή, μάλιστα δὲ αὐτῶν τὸ χονδρῶδες γένος, πρὸς γὰρ ψόφους καὶ ἤχους ἐπιτήδειός ἐστιν ὁ χόνδρος. μόνος δὲ ἄνθρωπος καὶ πίθηκος οὐ κινοῦσι τὰ ὦτα, τῶν ἄλλων πάντων ζῴων τῶν ἐχόντων ὦτα κινούντων αὐτά. 11 περὶ ὀσφρήσεωσ Ἡ δὲ ὄσφρησις γίνεται μὲν διὰ τῶν ῥινῶν, περαίνεται δὲ εἰς τὰ πέρατα τῶν προσθίων τοῦ ἐγκεφάλου κοιλιῶν. αὗται γὰρ ἀτμοειδέσταται τὴν φύσιν οὖσαι τῶν ἀτμῶν ῥᾳδίως ἀντιλαμβάνονται. λέλεκται γὰρ καὶ πρόσθεν ὡς ἕκαστον τῶν αἰσθητηρίων καθ' ὁμοιότητά τινα καὶ οἰκειότητα τῶν ἰδίων αἰσθητῶν ἀντιλαμβάνεται. οὐ μὴν ὥσπερ τοῖς ἄλλοις αἰσθητηρίοις νεῦρον αἰσθητικὸν κατέπεμψεν ὁ ἐγκέφαλος οὕτω καὶ τῇ ὀσφρήσει· ἀλλὰ τοῖς πέρασιν ἑαυτοῦ τῶν νεύρων ἀναπληροῖ τὴν χρείαν καὶ τὴν τῶν ἀτμῶν ἀνάδοσιν δέχεται. τῶν δὲ ἀτμῶν ἡ γενικωτάτη διαφορὰ εὐωδία τέ ἐστι καὶ δυσωδία, καὶ τὸ μέσον τούτων, ὃ μήτε εὐῶδές ἐστι μήτε δυσῶδες. γίνεται δὲ εὐωδία τῶν ὑγρῶν τῶν ἐν τοῖς σώμασιν ἀκριβῶς πεφθέντων· μέσως δὲ ἡ μέση διάθεσις· καταδεέστερον δὲ ἢ μηδ' ὅλως ἡ δυσωδία. 12 περὶ τοῦ διανοητικοῦ Τοῦ μὲν οὖν φανταστικοῦ ἥ τε δύναμις καὶ τὰ ὄργανα καὶ τὰ μόρια καὶ τῶν μορίων ἡ κοινωνία τε καὶ διαφορὰ τὸν ἐνδεχόμενον τρόπον ὡς ἐν βραχέσιν ἱκανῶς εἴρηται· τοῦ δὲ διανοητικοῦ εἰσι γενικῶς μὲν αἵ τε κρίσεις καὶ αἱ συγκαταθέσεις καὶ ἀποφυγαὶ καὶ ὁρμαί· εἰδικῶς δὲ αἵ τε νοήσεις τῶν ὄντων καὶ αἱ ἀρεταὶ καὶ ἐπιστῆμαι καὶ τῶν τεχνῶν οἱ λόγοι καὶ τὸ βουλευτικὸν καὶ προαιρετικόν· τοῦτο δέ ἐστιν τὸ καὶ διὰ τῶν ὀνείρων θεσπίζον ἡμῖν τὸ μέλλον, ἥνπερ μόνην ἀληθῆ μαντείαν οἱ Πυθαγόρειοι λέγουσιν εἶναι, τοῖς Ἑβραίοις ἀκολουθήσαντες. ὄργανον δὲ καὶ τούτου ἡ μέση κοιλία τοῦ ἐγκεφάλου καὶ τὸ ψυχικὸν πνεῦμα τὸ ἐν αὐτῇ. 13 περὶ τοῦ μνημονευτικοῦ Τὸ δὲ μνημονευτικόν ἐστι μνήμης καὶ ἀναμνήσεως αἴτιόν τε καὶ ταμιεῖον· ἔστι δὲ μνήμη ὡς μὲν Ὠριγένης φησὶν φαντασία ἐγκαταλελειμμένη ἀπό τινος αἰσθήσεως τῆς κατ' ἐνέργειαν φαινομένης· ὡς δὲ Πλάτων, σωτηρία αἰσθήσεώς τε καὶ νοήσεως. ἡ γὰρ ψυχὴ τῶν μὲν αἰσθητῶν διὰ τῶν αἰσθητηρίων ἀντιλαμβάνεται καὶ γίνεται δόξα· τῶν δὲ νοητῶν διὰ τοῦ νοῦ, καὶ γίνεται νόησις. ὅταν οὖν τοὺς τύπους ὧν τε ἐδόξασεν ὧν τε ἐνόησεν διασῴζῃ μνημονεύειν λέγεται. ἔοικεν δὲ νόησιν λέγειν ὁ Πλάτων ἐν τούτοις οὐ τὴν κυρίως νόησιν ἀλλὰ τὴν διανόησιν. τὰ μὲν γὰρ αἰσθητὰ μνημο νεύεται καθ' ἑαυτὰ τὰ δὲ νοητὰ κατὰ συμβεβηκός, ἐπειδὴ καὶ τῶν διανοητῶν ἡ μνήμη ἐκ προλαβούσης φαντασίας περιγίνεται· τὰ δὲ κυρίως νοητὰ ὅτι μὲν ἐμάθομεν ἢ ἠκούσαμεν μεμνήμεθα· τῆς δὲ οὐσίας αὐτῶν μνήμην οὐκ ἔχομεν· οὐ γὰρ ἐκ προηγησαμένης φαντασίας ἡ τῶν νοητῶν ἀνάληψις, ἀλλ' ἐκ μαθήσεως ἢ φυσικῆς ἐννοίας. εἰ δὲ μνημονεύειν λεγόμεθα ἃ πρότερον εἴδομεν ἢ ἠκούσαμεν ἢ ἄλλως πως ἔγνωμεν· τὸ δὲ πρότερον τὴν ἀναφορὰν ἔχει πρὸς τὸν παρελθόντα χρόνον, δῆλον ὡς