what quality shall we attribute to our spittle? as it affects ourselves, or as it affects the serpent? By which of the two senses shall we prove the true essence that we seek for?
Pliny says there are certain sea-hares in the Indies that are poison to us, and we to them; insomuch that, with the least touch, we kill them. Which shall be truly poison, the man or the fish? Which shall we believe, the fish of the man, or the man of the fish? One quality of the air infects a man, that does the ox no harm; some other infects the ox, but hurts not the man. Which of the two shall, in truth and nature, be the pestilent quality? To them who have the jaundice, all things seem yellow and paler than to us:—
Lurida prterea fiunt, qucunque tuentur Arquati.
“Besides, whatever jaundic’d eyes do view
Looks pale as well as those, and yellow too.”
They who are troubled with the disease that the physicians call hyposphagma—which is a suffusion of blood under the skin—see all things red and bloody. What do we know but that these humours, which thus alter the operations of sight, predominate in beasts, and are usual with them? for we see some whose eyes are yellow, like us who have the jaundice; and others of a bloody colour; ‘tis likely that the colours of objects seem other to them than to us. Which of the two shall make a right judgment? for it is not said that the essence of things has a relation to man only; hardness, whiteness, depth, and sharpness, have reference to the service and knowledge of animals as well as to us, and nature has equally designed them for their use. When we press down the eye, the body that we look upon we perceive to be longer and more extended;—many beasts have their eyes so pressed down; this length, therefore, is perhaps the true form of that body, and not that which our eyes give it in the usual state. If we close the lower part of the eye things appear double to us:—
Bina lucemarum fiorentia lumina flammis...
Et duplices hominum facis, et corpora bina.
“One lamp seems double, and the men appear
Each on two bodies double heads to bear.”
If our ears be hindered, or the passage stopped with any thing, we receive the sound quite otherwise than we usually do; animals, likewise, who have either the ears hairy, or but a very little hole instead of an ear, do not, consequently, hear as we do, but receive another kind of sound. We see at festivals and theatres that, opposing a painted glass of a certain colour to the light of the flambeaux, all things in the place appear to us green, yellow, or violet:—
Et vulgo faciunt id lutea russaque vela,
Et ferrugina, cum, magnis intenta theatris,
Per malos vulgata trabesque, trementia pendent;
Namque ibi consessum caveai subter, et omnem
Scenai speciem, patrum, matrumque, deorumque
Inficiunt, coguntque suo volitare colore:
“Thus when pale curtains, or the deeper red,
O’er all the spacious theatre are spread,
Which mighty masts and sturdy pillars bear,
And the loose curtains wanton in the air;
Whole streams of colours from the summit flow,
The rays divide them in their passage through,
And stain the scenes, and men, and gods below:”
‘tis likely that the eyes of animals, which we see to be of divers colours, produce the appearance of bodies the same with their eyes.
We should, therefore, to make a right judgment of the oppositions of the senses, be first agreed with beasts, and secondly amongst ourselves; which we by no means are, but enter into dispute every time that one hears, sees, or tastes something otherwise than another does, and contests, as much as upon any other thing, about the diversity of the images that the senses represent to us. A child, by the ordinary rule of nature, hears, sees, and talks otherwise than a man of thirty years old; and he than one of threescore. The senses are, in some, more obscure and dusky, and more open and quick in others. We receive things variously, according as we are, and according as they appear to us. Those rings which are cut out in the form of feathers, which are called endless feathers, no eye can discern their size, or can keep itself from the deception that on one side they enlarge, and on the other contract, and come So a point, even when the ring is being turned round the finger; yet, when you feel them, they seem all of an equal size. Now, our perception being so uncertain and so controverted, it is no more a wonder if we are told that we may declare that snow appears white to us; but that to affirm that it is in its own essence really so is more than we are able to justify; and, this foundation being shaken, all the knowledge in the world must of necessity fall to ruin. What! do our senses themselves hinder one another? A picture seems raised and embossed to the sight; in the handling it seems flat to the touch. Shall we say that musk, which delights the smell, and is offensive to the taste, is agreeable or no? There are herbs and unguents proper for one part o the body, that are hurtful to another; honey is pleasant to the taste, but offensive to the sight. They who, to assist their lust, used in ancient times to make use of magnifying-glasses to represent the members they were to employ bigger, by that ocular tumidity to please themselves the more; to which of their senses did they give the prize,—whether to the sight, that represented the members as large and great as they would desire, or to the feeling, which represented them little and contemptible? Are they our senses that supply the subject with these different conditions, and have the subjects themselves, nevertheless, but one? As we see in the bread we eat, it is nothing but bread, but, by being eaten, it becomes bones, blood, flesh, hair; and nails:—
Ut cibus in membra atque artus cum diditur omnes,
Disperit,, atque aliam naturam sufficit ex se;
“As meats, diffus’d through all the members, lose
Their former state, and different things compose;”