[414] Then a puddle of water not more than a finger-breadth deep, which stands between the stones in the streets, offers a prospect beneath the earth of a reach as vast, as that with which the high yawning maw of heaven opens out above the earth; so that you seem to discern clouds and see the bodies of birds far withdrawn into that wondrous sky beneath the earth.
Again when our stout horse has stuck in the middle of a river and we have looked down on the swift waters of the stream, some force seems to carry athwart the current the body of the horse which is standing still and to force it rapidly up the stream; and to whatever point we cast our eyes about, all things seem to be carried on and to be flowing in the same way as we are.
Again although a portico runs in parallel lines from one end to the other and stands supported by equal columns along its whole extent, yet when, from the top of it, it is seen in its entire length, it gradually forms the contracted top of a narrowing cone, until uniting roof with floor and all the right side with the left it has brought them together into the vanishing point of a cone.
To sailors on the sea the sun appears to rise out of the waters and in the waters to set and bury his light; just because they behold nothing but water and sky; that you may not lightly suppose the credit of the senses to be shaken on all hands.
Then to people unacquainted with the sea ships in harbor seem to be all askew and with poop fittings broken to be pressing up against the water.
For whatever part of the oars is raised above the saltwater is straight, and the rudders in their upper half are straight: the parts which are sunk below the water-level appear to be broken and bent round and to slope up and turn back towards the surface and to be so much twisted back as well nigh to float on the top of the water.
And when the winds carry the thinly scattered clouds across heaven in the night time, then do the glittering signs appear to glide athwart the rack and to be travelling on high in a direction quite different to their real course.
Then if our hand chance to be placed beneath one eye and press it below, through a certain sensation all things which we look at appear then to become double as we look; the light of lamps brilliant with flames to be double, double too the furniture through the whole house, double men’s faces and men’s bodies.
Again when sleep has chained down our limbs in sweet slumber and the whole body is sunk in profound repose, yet then we seem to ourselves to be awake and to be moving our limbs, and mid the thick darkness of night we think we see the sun and the daylight; [457] and though in a confined room, we seem to be passing to new climates seas rivers and mountains and to be crossing plains on foot and to hear noises, though the austere silence of night prevails all round, and to be uttering speech though quite silent.
Many are the other marvels of this sort we see, which all seek to shake as it were the credit of the senses: quite in vain, since the greatest part of these cases cheats us on account of the mental suppositions which we add of ourselves, taking those things as seen which have not been seen by the senses.
For nothing is harder than to separate manifest facts from doubtful which straightway the mind adds on of itself.
Again if a man believe that nothing is known, he knows not whether this even can be known, since he admits he knows nothing.
I will therefore decline to argue the case against him who places himself with head where his feet should be.
And yet granting that he knows this, I would still put this question, since he has never yet seen any truth in things, whence he knows what knowing and not knowing severally are, and what it is that has produced the knowledge of the true and the false and what has proved the doubtful to differ from the certain.
You will find that from the senses first has proceeded the knowledge of the true and the false and that the senses cannot be refuted.
For that which is of itself to be able to refute things false by true things must from the nature of the case be proved to have the higher certainty.
Well then, what must fairly be accounted of higher certainty than sense?
Shall reason founded on false sense be able to contradict them, wholly founded as it is on the senses?
And if they are not true, then all reason as well is rendered false.
Or shall the ears be able to take the eyes to task, or the touch the ears? Again shall the taste call in question this touch, or the nostrils refute or the eyes controvert it? Not so, I guess; for each apart has its own distinct office, each its own power; and therefore we must perceive what is soft and cold or hot by one distinct faculty, by another perceive the different colors of things and thus see all objects which are conjoined with color.
Taste too has its faculty apart; smells spring from one source, sounds from another.
[496] It must follow therefore that any one sense cannot confute any other.
No nor can any sense take itself to task, since equal credit must be assigned to it at all times.
What therefore has at any time appeared true to each sense, is true.
And if reason shall be unable to explain away the cause why things which close at hand were square, at a distance looked round, it yet is better, if you are at a loss for the reason, to state erroneously the causes of each shape than to let slip from your grasp on any side things manifest and ruin the groundwork of belief and wrench up all the foundations on which rest life and existence.
For not only would all reason give way, life itself would at once fall to the ground, unless you choose to trust the senses and shun precipices and all things else of this sort that are to be avoided, and to pursue the opposite things.
All that host of words then be sure is quite unmeaning which has been drawn out in array against the senses.
Once more, as in a building, if the rule first applied is wry, and the square is untrue and swerves from its straight lines, and if there is the slightest hitch in any part of the level, all the construction must be faulty, all must be wry, crooked, sloping, leaning forwards, leaning backwards, without symmetry, so that some parts seem ready to fall, others do fall, ruined all by the first erroneous measurements; so too all reason of things must needs prove to you distorted and false, which is founded on false senses.
And now to explain in what way the other senses do each perceive their several objects, is the nowise arduous task which is still left.
In the first place, all sound and voice is heard when they have made their way into the ears and have struck with their body the sense of hearing.
For voice too and sound you must admit to be bodily, since they are able to act upon the senses.
Again, voice often abrades the throat, and shouting in passing forth makes the windpipe more rough: when to wit the first-beginnings of voices have risen up in larger mass and commenced to pass abroad through their strait passage, you are to know the door of the mouth now crammed itself is abraded.
There is no doubt then that voices and words consist of bodily first beginnings, with the power to hurt; nor can you fail to know how much of body is taken away and how much is withdrawn from men’s very sinews and strength by a speech continued without interruption from the dawning brightness of morning to the shadow of black night, above all if it has been poured forth with much loud shouting.
[540] Voice therefore must be bodily, since a man by much speaking loses a portion from his body.
Next roughness of voice comes from roughness of first-beginnings, as smoothness is produced from smoothness.
Nor are the first-beginnings of like shape which pierce the ears in these two cases: when the trumpet brays dully in deep low tones, the barbarian country roused echoing back the hoarse hollow sound, and when swans from the headstrong torrents of Helicon raise their clear-toned dirge with plaintive voice.
When therefore we force these voices forth from the depths of our body and discharge them straight out at the mouth, the pliant tongue, deft fashioner of words, gives them articulate utterance and the structure of the lips does its part in shaping th
em.
Therefore when the distance is not long between the point from which each several voice has started and that at which it arrives, the very words too must be plainly heard and distinguished syllable by syllable; for each voice retains its structure and retains its shape.
But if the space between be more than is suitable, the words must be huddled together in passing through much air and the voice be disorganized in its flight through the same.
Therefore it is that you can hear a sound, yet cannot distinguish what the meaning of the words is: so huddled and hampered is the voice when it comes.
Again a single word often stirs the ears of a whole assembly of people, when uttered by the crier’s mouth.
One voice therefore in a moment starts asunder into many voices, since it distributes itself separately into all the ears, stamping upon them the form and distinct sound of the word.
But such of the voices as do not fall directly on the ears, are carried past and lost, fruitlessly dispersed in air: some striking upon solid spots are thrown back and give back a sound and sometimes mock by an echo of the word.
When you fully perceive all this, you may explain to yourself and others how it is that in lonely spots rocks give back in regular succession forms of words like to those sent forth, as we seek our comrades straying about among the darkened hills and with loud voice call upon them scattered abroad.
I have seen places give back as many as six or seven voices, when you sent forth one: in such wise did the very hills dash back on hills and repeat the words thus trained to come back.
[579] These spots the people round fancy that the goat-footed satyrs and nymphs inhabit, and tell that they are the fauns by whose night-pervading noise and sportive play as they declare the still silence is broken and sounds produced of stringed instruments and sweet plaintive melodies, such as the pipe pours forth when beaten by the fingers of the players; the country-people hearing far and wide, what time Pan nodding the piny covering of his head half a beast’s oft runs over the gaping reeds with curved lip, making the pipe without ceasing to pour forth its woodland song.
Other such like prodigies and marvels they tell of, that they may not haply bethought to inhabit lonely places, abandoned even by the gods.
On this account they vaunt such wonders in their stories or are led on by some other reason; inasmuch as the whole race of man is all too greedy after listening ears.
To proceed, you need not wonder how it is that through places, through which the eyes cannot see plain things, voices come and strike the ears.
We often see a conversation go on even through closed doors, sure enough because the voice can pass uninjured through the winding openings of things, while idols refuse to pass: they are torn to shreds, if the openings through which they glide are not straight, like those of glass, through which every image passes.
Again, a voice distributes itself in all directions, since voices are begotten one out of another, when a single voice has once gone forth and sprung into many, as a spark of fire is often wont to distribute itself into its constituent fires.
Therefore places are filled with voices which though far withdrawn out of view yet are all in commotion and stirred by sound.
But idols all proceed in straight courses as soon as they have been discharged; and therefore you can never see beyond a wall, but you may hear voices outside it.
And yet this very voice even in passing through the walls of houses is blunted and enters the ears in a huddled state, and we seem to hear the sound rather than the actual words.
The tongue and palate whereby we perceive flavor, have not in them anything that calls for longer explanation or offers more difficulty.
In the first place we perceive flavor in the mouth when we press it out in chewing our food, in the same way as when one haply begins to squeeze with his hand and dry a sponge full of water.
[619] Next the whole of what we press out distributes itself through the cavities of the palate and the intricate openings of the porous tongue.
Therefore when the bodies of oozing flavor are smooth, they pleasantly touch and pleasantly feel all the parts if about the moist exuding quarters of the palate.
But on the other hand, when they rise in a mass they puncture and tear the sense according to the degree in which they are pervaded by roughness.
Next the pleasure from the flavor reaches as far as the palate; when however it has passed down through the throat, there is no pleasure while it is all distributing itself into the frame.
And it makes no matter what the food is with which the body is nurtured, provided you can digest what you take and transmit it into the frame and keep the stomach in an equable condition of moistness.
I will now explain how it is that different food is pleasant and nutritious for different creatures; also why that which to some is nauseous and bitter, may yet to others seem passing sweet; and why in these matters the difference and discrepancy is so great that what to one man is food, to another is rank poison; and there is actually a serpent which on being touched by a man’s spittle wastes away and destroys itself by gnawing its body.
Again hellebore for us is rank poison, but helps to fatten goats and quails.
That you may know how this comes to pass, first of all you must remember what we have said before, that the seeds which are contained in things are mixed up in manifold ways.
Again all living creatures soever which take food, even as they are unlike on the outside, and, differing in each after its kind, an exterior contour of limbs bounds them, so likewise are they formed of seeds of varying shape.
Again since the seeds differ, there must be a discrepancy in the spaces between and the passages, which we name openings, in all the limbs and mouth and palate as well.
Some openings therefore must be smaller, some larger; some things must have them three-cornered, others square; many must be round, some many-angled after many fashions.
For as the relation between the shapes of seeds and their motions require, the openings also must differ accordingly in their shapes; and the passages must vary, as varies the texture formed by the seeds which bound them.
[658] For this reason when that which is sweet to some becomes bitter to others, for that creature to whom it is sweet the smoothest bodies must enter the cavities of the palate with power to feel them all over; but on the other hand in the case of those to whom the same thing is bitter within, rough and barbed seeds sure enough pass down the throat.
It is easy now from these principles to understand all particular cases: thus when a fever has attacked any one from too great a flow of bile, or a violent disease has been excited in any other way, thereupon the whole body is disordered and all the arrangements of particles then and there changed; the consequence of which is that the bodies which before were suited to excite sensation, suit no more; and those fit it better, which are able to make their way in and beget a bitter sense.
Both kinds for instance are mixed up in the flavor of honey: a point we have often proved before.
Now mark me, and I will discuss the way in which the contact of smell affects the nostrils: and first there must be many things from which a varied flow of smells streams and rolls on; and we must suppose that they thus stream and discharge and disperse themselves among all things alike; but one smell fits itself better to one creature, another to another on account of their unlike shapes; and therefore bees are drawn on by the smell of honey through the air to a very great distance, and so are vultures by carcasses.
Also the onward-reaching power of scent in dogs leads them whithersoever the cloven hoof of wild beasts has carried them in their course; and the smell of man is felt far away by the savior of the Romans’ citadel, the bright white goose.
Thus different scents assigned to different creatures led each to its appropriate food and constrain them to recoil from nauseous poison, and in this way the races of beasts are preserved.
Of all these different smells then which strike the nost
rils one may reach to a much greater distance than another; though none of them is carried so far as sound, as voice, to say nothing of things which strike the eyesight and provoke vision.
For in its mazy course each comes slowly on and is sooner lost, being gradually dispersed into the readily receiving expanse of air; first because coming out of its depths it with difficulty discharges itself from the thing: for the fact that all things are found to have a stronger smell when crushed, when pounded, when broken up by fire, shows that odors stream and withdraw from the inner parts of things: [698] next you may see that smell is formed of larger first-beginnings than voice, since it does not pass through stone walls, through which voice and sound are borne without fail.
For this reason also you will find that it is not so easy to trace out in what quarter a thing which smells is situated; for the blow cools down as it loiters through the air, and the courier particles of things are no longer hot when they finish their race to sense; for which reason dogs are often at fault and lose the scent.
But what I have said is not found in smells and in the class of flavors only, but also the forms and colors of things are not all so well suited to the senses of all, but that some will be more distressing to the sight than others.
Moreover ravenous lions cannot face and bear to gaze upon a cock with flapping wings putting night to rout and wont to summon morning with shrill voice: in such wise they at once bethink themselves of flight, because sure enough in the body of cocks are certain seeds, and these, when they have been discharged into the eyes of lions, bore into the pupils and cause such sharp pain that courageous though they be, they cannot continue to face them; while at the same time these things cannot hurt at all our sight, either because they do not enter in or because the moment they enter a free passage out of the eyes is granted them, so that they cannot by staying behind hurt the eyes in any part!
Now mark, and hear what things move the mind, and learn in a few words whence the things which come into it do come.
Delphi Complete Works of Lucretius Page 13