CXCIII. Of smell.
Thirdly, two nerves also or appendages of the brain, for they do not go beyond the limits of the skull, are moved by the particles of terrestrial bodies, separated and flying in the air, not indeed by all particles indifferently, but by those only that are sufficiently subtle and penetrating to enter the pores of the bone we call the spongy, when drawn into the nostrils, and thus to reach the nerves. From the different motions of these particles arise the sensations of the different smells.
CXCIV. Of hearing.
Fourthly, there are two nerves within the ears, so attached to three small bones that are mutually sustaining, and the first of which rests on the small membrane that covers the cavity we call the tympanum of the ear, that all the diverse vibrations which the surrounding air communicates to this membrane are transmitted to the mind by these nerves, and these vibrations give rise, according to their diversity, to the sensations of the different sounds.
CXCV. Of sight.
Finally, the extremities of the optic nerves, composing the coat in the eyes called the retina, are not moved by the air nor by any terrestrial object, but only by the globules of the second element, whence we have the sense of light and colours: as I have already at sufficient length explained in the Dioptrics and treatise of Meteors. [Footnote: In the French this section begins, "Finally, sight is the most subtle of all the senses," etc.]
CXCVI. That the soul perceives only in so far as it is in the brain.
It is clearly established, however, that the soul does not perceive in so far as it is in each member of the body, but only in so far as it is in the brain, where the nerves by their movements convey to it the diverse actions of the external objects that touch the parts of the body in which they are inserted. For, in the first place, there are various maladies, which, though they affect the brain alone, yet bring disorder upon, or deprive us altogether of the use of, our senses, just as sleep, which affects the brain only, and yet takes from us daily during a great part of our time the faculty of perception, which afterwards in our waking state is restored to us. The second proof is, that though there be no disease in the brain, [or in the members in which the organs of the external senses are], it is nevertheless sufficient to take away sensation from the part of the body where the nerves terminate, if only the movement of one of the nerves that extend from the brain to these members be obstructed in any part of the distance that is between the two. And the last proof is, that we sometimes feel pain as if in certain of our members, the cause of which, however, is not in these members where it is felt, but somewhere nearer the brain, through which the nerves pa.s.s that give to the mind the sensation of it. I could establish this fact by innumerable experiments; I will here, however, merely refer to one of them. A girl suffering from a bad ulcer in the hand, had her eyes bandaged whenever the surgeon came to visit her, not being able to bear the sight of the dressing of the sore; and, the gangrene having spread, after the expiry of a few days the arm was amputated from the elbow [without the girl"s knowledge]; linen cloths tied one above the other were subst.i.tuted in place of the part amputated, so that she remained for some time without knowing that the operation had been performed, and meanwhile she complained of feeling various pains, sometimes in one finger of the hand that was cut off, and sometimes in another. The only explanation of this is, that the nerves which before stretched downwards from the brain to the hand, and then terminated in the arm close to the elbow, were there moved in the same way as they required to be moved before in the hand for the purpose of impressing on the mind residing in the brain the sensation of pain in this or that finger. [And this clearly shows that the pain of the hand is not felt by the mind in so far as it is in the hand, but in so far as it is in the brain.]
CXCVII. That the nature of the mind is such that from the motion alone of body the various sensations can be excited in it.
In the next place, it can be proved that our mind is of such a nature that the motions of the body alone are sufficient to excite in it all sorts of thoughts, without it being necessary that these should in any way resemble the motions which give rise to them, and especially that these motions can excite in it those confused thoughts called sensations (SENSUS, SENSATIONES). For we see that words, whether uttered by the voice or merely written, excite in our minds all kinds of thoughts and emotions. On the same paper, with the same pen and ink, by merely moving the point of the pen over the paper in a particular way, we can trace letters that will raise in the minds of our readers the thoughts of combats, tempests, or the furies, and the pa.s.sions of indignation and sorrow; in place of which, if the pen be moved in another way hardly different from the former, this slight change will cause thoughts widely different from the above, such as those of repose, peace, pleasantness, and the quite opposite pa.s.sions of love and joy. Some one will perhaps object that writing and speech do not immediately excite in the mind any pa.s.sions, or imaginations of things different from the letters and sounds, but afford simply the knowledge of these, on occasion of which the mind, understanding the signification of the words, afterwards excites in itself the imaginations and pa.s.sions that correspond to the words. But what will be said of the sensations of pain and t.i.tillation? The motion merely of a sword cutting a part of our skin causes pain, [but does not on that account make us aware of the motion or figure of the sword]. And it is certain that this sensation of pain is not less different from the motion that causes it, or from that of the part of our body which the sword cuts, than are the sensations we have of colour, sound, odour, or taste. On this ground we may conclude that our mind is of such a nature that the motions alone of certain bodies can also easily excite in it all the other sensations, as the motion of a sword excites in it the sensation of pain.
CXCVIII. That by our senses we know nothing of external objects beyond their figure [or situation], magnitude, and motion.
Besides, we observe no such difference between the nerves as to lead us to judge that one set of them convey to the brain from the organs of the external senses anything different from another, or that anything at all reaches the brain besides the local motion of the nerves themselves. And we see that local motion alone causes in us not only the sensation of t.i.tillation and of pain, but also of light and sounds. For if we receive a blow on the eye of sufficient force to cause the vibration of the stroke to reach the retina, we see numerous sparks of fire, which, nevertheless, are not out of our eye; and when we stop our ear with our finger, we hear a humming sound, the cause of which can only proceed from the agitation of the air that is shut up within it. Finally, we frequently observe that heat [hardness, weight], and the other sensible qualities, as far as they are in objects, and also the forms of those bodies that are purely material, as, for example, the forms of fire, are produced in them by the motion of certain other bodies, and that these in their turn likewise produce other motions in other bodies. And we can easily conceive how the motion of one body may be caused by that of another, and diversified by the size, figure, and situation of its parts, but we are wholly unable to conceive how these same things (viz., size, figure, and motion), can produce something else of a nature entirely different from themselves, as, for example, those substantial forms and real qualities which many philosophers suppose to be in bodies; nor likewise can we conceive how these qualities or forms possess force to cause motions in other bodies. But since we know, from the nature of our soul, that the diverse motions of body are sufficient to produce in it all the sensations which it has, and since we learn from experience that several of its sensations are in reality caused by such motions, while we do not discover that anything besides these motions ever pa.s.ses from the organs of the external senses to the brain, we have reason to conclude that we in no way likewise apprehend that in external objects, which we call light, colour, smell, taste, sound, heat or cold, and the other tactile qualities, or that which we call their substantial forms, unless as the various dispositions of these objects which have the power of moving our nerves in various ways. [Footnote: "the diverse figures, situations, magnitudes, and motions of their parts."- French.]
CXCIX. That there is no phenomenon of nature whose explanation has been omitted in this treatise.
And thus it may be gathered, from an enumeration that is easily made, that there is no phenomenon of nature whose explanation has been omitted in this treatise; for beyond what is perceived by the senses, there is nothing that can be considered a phenomenon of nature. But leaving out of account motion, magnitude, figure, [and the situation of the parts of each body], which I have explained as they exist in body, we perceive nothing out of us by our senses except light, colours, smells, tastes, sounds, and the tactile qualities; and these I have recently shown to be nothing more, at least so far as they are known to us, than certain dispositions of the objects, consisting in magnitude, figure, and motion.
CC. That this treatise contains no principles which are not universally received; and that this philosophy is not new, but of all others the most ancient and common.
But I am desirous also that it should be observed that, though I have here endeavoured to give an explanation of the whole nature of material things, I have nevertheless made use of no principle which was not received and approved by Aristotle, and by the other philosophers of all ages; so that this philosophy, so far from being new, is of all others the most ancient and common: for I have in truth merely considered the figure, motion, and magnitude of bodies, and examined what must follow from their mutual concourse on the principles of mechanics, which are confirmed by certain and daily experience. But no one ever doubted that bodies are moved, and that they are of various sizes and figures, according to the diversity of which their motions also vary, and that from mutual collision those somewhat greater than others are divided into many smaller, and thus change figure. We have experience of the truth of this, not merely by a single sense, but by several, as touch, sight, and hearing: we also distinctly imagine and understand it. This cannot be said of any of the other things that fall under our senses, as colours, sounds, and the like; for each of these affects but one of our senses, and merely impresses upon our imagination a confused image of itself, affording our understanding no distinct knowledge of what it is.
CCI. That sensible bodies are composed of insensible particles.
But I allow many particles in each body that are perceived by none of our senses, and this will not perhaps be approved of by those who take the senses for the measure of the knowable. [We greatly wrong human reason, however, as appears to me, if we suppose that it does not go beyond the eye-sight]; for no one can doubt that there are bodies so small as not to be perceptible by any of our senses, provided he only consider what is each moment added to those bodies that are being increased little by little, and what is taken from those that are diminished in the same way. A tree increases daily, and it is impossible to conceive how it becomes greater than it was before, unless we at the same time conceive that some body is added to it. But who ever observed by the senses those small bodies that are in one day added to a tree while growing? Among the philosophers at least, those who hold that quant.i.ty is indefinitely divisible, ought to admit that in the division the parts may become so small as to be wholly imperceptible. And indeed it ought not to be a matter of surprise, that we are unable to perceive very minute bodies; for the nerves that must be moved by objects to cause perception are not themselves very minute, but are like small cords, being composed of a quant.i.ty of smaller fibres, and thus the most minute bodies are not capable of moving them. Nor do I think that any one who makes use of his reason will deny that we philosophize with much greater truth when we judge of what takes place in those small bodies which are imperceptible from their minuteness only, after the a.n.a.logy of what we see occurring in those we do perceive, [and in this way explain all that is in nature, as I have essayed to do in this treatise], than when we give an explanation of the same things by inventing I know not what novelties, that have no relation to the things we actually perceive, [as first matter, substantial forms, and all that grand array of qualities which many are in the habit of supposing, each of which is more difficult to comprehend than all that is professed to be explained by means of them].
CCII. That the philosophy of Democritus is not less different from ours than from the common. [Footnote: "that of Aristotle or the others."-French.]
But it may be said that Democritus also supposed certain corpuscles that were of various figures, sizes, and motions, from the heaping together and mutual concourse of which all sensible bodies arose; and, nevertheless, his mode of philosophizing is commonly rejected by all. To this I reply that the philosophy of Democritus was never rejected by any one, because he allowed the existence of bodies smaller than those we perceive, and attributed to them diverse sizes, figures, and motions, for no one can doubt that there are in reality such, as we have already shown; but it was rejected, in the first place, because he supposed that these corpuscles were indivisible, on which ground I also reject it; in the second place, because he imagined there was a vacuum about them, which I show to be impossible; thirdly, because he attributed gravity to these bodies, of which I deny the existence in any body, in so far as a body is considered by itself, because it is a quality that depends on the relations of situation and motion which several bodies bear to each other; and, finally, because he has not explained in particular how all things arose from the concourse of corpuscles alone, or, if he gave this explanation with regard to a few of them, his whole reasoning was far from being coherent, [or such as would warrant us in extending the same explanation to the whole of nature]. This, at least, is the verdict we must give regarding his philosophy, if we may judge of his opinions from what has been handed down to us in writing. I leave it to others to determine whether the philosophy I profess possesses a valid coherency, [and whether on its principles we can make the requisite number of deductions; and, inasmuch as the consideration of figure, magnitude, and motion has been admitted by Aristotle and by all the others, as well as by Democritus, and since I reject all that the latter has supposed, with this single exception, while I reject generally all that has been supposed by the others, it is plain that this mode of philosophizing has no more affinity with that of Democritus than of any other particular sect].
CCIII. How we may arrive at the knowledge of the figures, [magnitudes], and motions of the insensible particles of bodies.
But, since I a.s.sign determinate figures, magnitudes, and motions to the insensible particles of bodies, as if I had seen them, whereas I admit that they do not fall under the senses, some one will perhaps demand how I have come by my knowledge of them. [To this I reply, that I first considered in general all the clear and distinct notions of material things that are to be found in our understanding, and that, finding no others except those of figures, magnitudes, and motions, and of the rules according to which these three things can be diversified by each other, which rules are the principles of geometry and mechanics, I judged that all the knowledge man can have of nature must of necessity be drawn from this source; because all the other notions we have of sensible things, as confused and obscure, can be of no avail in affording us the knowledge of anything out of ourselves, but must serve rather to impede it]. Thereupon, taking as my ground of inference the simplest and best known of the principles that have been implanted in our minds by nature, I considered the chief differences that could possibly subsist between the magnitudes, and figures, and situations of bodies insensible on account of their smallness alone, and what sensible effects could be produced by their various modes of coming into contact; and afterwards, when I found like effects in the bodies that we perceive by our senses, I judged that they could have been thus produced, especially since no other mode of explaining them could be devised. And in this matter the example of several bodies made by art was of great service to me: for I recognize no difference between these and natural bodies beyond this, that the effects of machines depend for the most part on the agency of certain instruments, which, as they must bear some proportion to the hands of those who make them, are always so large that their figures and motions can be seen; in place of which, the effects of natural bodies almost always depend upon certain organs so minute as to escape our senses. And it is certain that all the rules of mechanics belong also to physics, of which it is a part or species, [so that all that is artificial is withal natural]: for it is not less natural for a clock, made of the requisite number of wheels, to mark the hours, than for a tree, which has sprung from this or that seed, to produce the fruit peculiar to it. Accordingly, just as those who are familiar with automata, when they are informed of the use of a machine, and see some of its parts, easily infer from these the way in which the others, that are not seen by them, are made; so from considering the sensible effects and parts of natural bodies, I have essayed to determine the character of their causes and insensible parts.
CCIV. That, touching the things which our senses do not perceive, it is sufficient to explain how they can be, [and that this is all that Aristotle has essayed].
But here some one will perhaps reply, that although I have supposed causes which could produce all natural objects, we ought not on this account to conclude that they were produced by these causes; for, just as the same artisan can make two clocks, which, though they both equally well indicate the time, and are not different in outward appearance, have nevertheless nothing resembling in the composition of their wheels; so doubtless the Supreme Maker of things has an infinity of diverse means at his disposal, by each of which he could have made all the things of this world to appear as we see them, without it being possible for the human mind to know which of all these means he chose to employ. I most freely concede this; and I believe that I have done all that was required, if the causes I have a.s.signed are such that their effects accurately correspond to all the phenomena of nature, without determining whether it is by these or by others that they are actually produced. And it will be sufficient for the use of life to know the causes thus imagined, for medicine, mechanics, and in general all the arts to which the knowledge of physics is of service, have for their end only those effects that are sensible, and that are accordingly to be reckoned among the phenomena of nature. [Footnote: "have for their end only to apply certain sensible bodies to each other in such a way that, in the course of natural causes, certain sensible effects may be produced; and we will be able to accomplish this quite as well by considering the series of certain causes thus imagined, although false, as if they were the true, since this series is supposed similar as far as regards sensible effects."-French.]
And lest it should be supposed that Aristotle did, or professed to do, anything more than this, it ought to be remembered that he himself expressly says, at the commencement of the seventh chapter of the first book of the Meteorologies, that, with regard to things which are not manifest to the senses, he thinks to adduce sufficient reasons and demonstrations of them, if he only shows that they may be such as he explains them. [Footnote: words in Greek]
CCV. That nevertheless there is a moral certainty that all the things of this world are such as has been here shown they may be.
But nevertheless, that I may not wrong the truth by supposing it less certain than it is, I will here distinguish two kinds of cert.i.tude. The first is called moral, that is, a certainty sufficient for the conduct of life, though, if we look to the absolute power of G.o.d, what is morally certain may be false. [Thus, those who never visited Rome do not doubt that it is a city of Italy, though it might be that all from whom they got their information were deceived]. Again, if any one, wishing to decipher a letter written in Latin characters that are not placed in regular order, bethinks himself of reading a B wherever an A is found, and a C wherever there is a B, and thus of subst.i.tuting in place of each letter the one which follows it in the order of the alphabet, and if by this means he finds that there are certain Latin words composed of these, he will not doubt that the true meaning of the writing is contained in these words, although he may discover this only by conjecture, and although it is possible that the writer of it did not arrange the letters on this principle of alphabetical order, but on some other, and thus concealed another meaning in it: for this is so improbable [especially when the cipher contains a number of words] as to seem incredible. But they who observe how many things regarding the magnet, fire, and the fabric of the whole world, are here deduced from a very small number of principles, though they deemed that I had taken them up at random and without grounds, will yet perhaps acknowledge that it could hardly happen that so many things should cohere if these principles were false.
CCVI. That we possess even more than a moral certainty of it.
Besides, there are some, even among natural, things which we judge to be absolutely certain. [Absolute certainty arises when we judge that it is impossible a thing can be otherwise than as we think it]. This certainty is founded on the metaphysical ground, that, as G.o.d is supremely good and the source of all truth, the faculty of distinguishing truth from error which he gave us, cannot be fallacious so long as we use it aright, and distinctly perceive anything by it. Of this character are the demonstrations of mathematics, the knowledge that material things exist, and the clear reasonings that are formed regarding them. The results I have given in this treatise will perhaps be admitted to a place in the cla.s.s of truths that are absolutely certain, if it be considered that they are deduced in a continuous series from the first and most elementary principles of human knowledge; especially if it be sufficiently understood that we can perceive no external objects unless some local motion be caused by them in our nerves, and that such motion cannot be caused by the fixed stars, owing to their great distance from us, unless a motion be also produced in them and in the whole heavens lying between them and us: for these points being admitted, all the others, at least the more general doctrines which I have advanced regarding the world or earth [e. g., the fluidity of the heavens, Part III., Section XLVI.], will appear to be almost the only possible explanations of the phenomena they present.
CCVII. That, however, I submit all my opinions to the authority of the church.
Nevertheless, lest I should presume too far, I affirm nothing, but submit all these my opinions to the authority of the church and the judgment of the more sage; and I desire no one to believe anything I may have said, unless he is constrained to admit it by the force and evidence of reason.