[Dicta de arbore quae dicitur Imago hominis]

and blind, it has been made 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; this is Delilah, who stripped Sampson of his light.

Concerning the Fourth Image.

A circular, flask-shaped diagram representing the sensorium. A vertical line enters from the top (the 'neck' of the flask), and several curved interior lines trace paths from the perimeter toward the center or connect points across the vessel's body, illustrating the convergence of sensory data.

The common sense is an apprehensive potency which intends all figures and all senses, because without the help of this sense, neither does the eye see, nor does the ear hear, nor does any of the senses perceive anything unless the interior sense intends the present sensible objects. This sense can also comprehend the sensible objects of all the senses in one single thing, with the help of the only one remaining: sight. Where, for example, when something is seen, sight terminates itself in the cognition of color, and this cognition is elicited by the common sense. Behold how the interior intention of the common sense proceeds to this; because from sight, the interior intention elicits the object of taste, which is the fragrance of an apple, and apprehends the object of touch, which is the softness of the apple, and thus it apprehends the objects of all the particular senses in one single thing. And such intentions are elicited by memory, as when I hear the voice of an animal, through experience and the brute's common sense, from the voice