they thought there was no Black or White without the Sight, nor no Bitter or Sweet without the Taste. There are other Passages in Aristotle concerning this Philosophy, which I think superfluous to insert here; and I shall have occasion to cite some of them afterward for other Purposes.
VII. But in the next place it will not be amiss to shew that Plato also hath left a very full Record of this Mechanical or Atomical Physiology (that hath hardly been yet taken notice of) which notwithstanding he doth not impute either to Democritus (whose name Laertius thinks he purposely declined to mention throughout all his Writings) or to Leucippus, but to Protagoras. Wherefore in his Theoetetus, having first declared in general that the Protagorean Philosophy made all things to consist of a Commixture of Parts (or Atoms) and Local Motion, he represents it, in Particular concerning Colours, after this manner; 〈 in non-Latin alphabet 〉· First as to that which belongs to the Sight, you must conceive that which is called a White or a Black Colour not to be any thing absolutely existing either without your Eyes or within your Eyes; but Black and White and every other Colour, is caused by different Motions made upon the Eye from Objects differently modified: so that it is nothing either in the Agent nor the Patient absolutely, but something which arises from between them both. Where it follows immediately, 〈 in non-Latin alphabet 〉· Can you or any man else be Confident, that as every Colour appears to him, so it appears just the same to every other Man and Animal, any more than Tastes and Touches, Heat and Cold do? From whence it is plain that Protagoras made Sensible Qualities, not to be all absolute things existing in the Bodies without, but to be Relative to us, and Passions in us; and so they are called presently after 〈 in non-Latin alphabet 〉, certain Phansies, Seemings, or Appearances in us. But there is another Passage in which a fuller Account is given of the whole Protagorean Doctrine, beginning thus; 〈 in non-Latin alphabet 〉, &c. The Principle upon which all these things depend is this, That the whole Vniverse is Motion (of Atoms) and nothing else besides; which Motion is considered two ways, and accordingly called by two Names, Action and Passion; from the mutual Congress, and as it were Attrition together of both which, are begotten innumerable Off-springs, which though infinite in Number, yet may be reduced to two general Heads, Sensibles and Sensations, that are both generated at the same time; the Sensations are Seeing and Hearing and the like, and the Correspondent Sensibles, Colours, Sounds, &c. Wherefore when the Eye, or such a
