[Dicta de arbore quae dicitur Imago hominis]

so that it may be satisfied, and yet it thirsts, having been dried out by the dryness of the world's glory, more and more in the manner of a dropsical person, a reference to the medical concept of dropsy, or edema, characterized by insatiable thirst incited to thirst; and when it cannot grow in the life of its creator, and does not wish to, it swells in its infirmity toward death. Whence Job 7:5: "I shall be separated from you by my tumor, Lord," and the bloated face closed my eyes.

A schematic diagram in the left margin next to the initial word "Ania". It consists of a vertical rectangular box with internal horizontal dividers and a vertical center line, resembling a stylized letter 'H' or a diagrammatic representation of levels/categories.

The anima sensibilis sensible soul is called the soul while it is in beasts, and it is a potency of the rational soul, and from it arises sensualitas sensuality. Sensuality is a certain force of the lower soul from which movement arises, which advances into the senses of the body and into the appetites of things pertaining to the body. For the five senses of the body, namely, sight, hearing, smell, taste, and touch, are external organs by which movements move; and the better way will be clear in the common sense and in the other subsequent potencies. But this sensuality, taking its beginning from these five senses, moves with vehement delight toward three things which are found in us. John, in his epistle, says: "The concupiscence of the eyes, the concupiscence of the flesh, and the pride of life" 1 John 2:16. The concupiscence of the eyes moves from the beauty of colors, and likewise the other senses in their own subjects, as hearing in the flatteries of melody, smell in fragrances, taste in the flavor of foods, and touch in the smoothness of the touched object. But the concupiscence of the flesh boils in the nutritive and generative powers, or in the wanderings of liberty, so as to satisfy the body. The pride of life happens to sensuality when it places its hope in a created good, such as in some creature, and not in God. This sensuality sometimes has a part of reason; for just as Eve was made from the rib of Adam, so sensuality was made in man from a part of reason. Thus it is evident in the prudence of the flesh and in various usurious forethoughts in the business of carnal men, in which they yield only to beasts. But if all the prudence of the flesh is subtly considered, how it tends only toward bodily things, namely gluttony, lust, and pride, one will find it. And thus the rational soul, forgetting the excellence of its own dignity and being ungrateful for its own vices, enters into the lower powers, namely the vegetative soul, just as if it were for the sake of nourishment and growth. For sensuality could, if it wished, since it was made from the fountain of goodness, have submitted itself to reason without rebellion and formed itself into virtues. Yet, even though it thrives in the flesh, it pleased the highest goodness that our clay should be brought into created things and, for the sake of enjoying the spirit, should be distinguished by a certain not insignificant nobility and the industry of prudence above other animals. But by the vice of our vehemently corrupted sensuality, it has been made blind and an enemy to the spirit. This is our sensuality, the adversary of reason, resisting spiritual understanding; this is the incredulous one that scorns ecclesiastical sacraments; this is the enemy of prayer, vigils, fasting, and discipline; this is the one ignorant of the gifts of the sevenfold spirit; this is acedia spiritual sloth, the mother of disgust, which feeds on silly fables and rumors and scorns sound doctrine and all tears. This is the handmaid who fears petulant/arrogant; this is Delilah, who stripped Sampson of his light.