Part 71 (1/2)
Science begins by them, and is resolved into them. After all, we should know no more than a stone if we did not know there is sound, odour, light, taste, measure, weight, softness, hardness, sharpness, colour, smoothness, breadth, and depth; these are the platforms and principles of the structure of all our knowledge; and, according to some, science is nothing else but sense. He that could make me contradict the senses, would have me by the throat; he could not make me go further back. The senses are the beginning and the end of human knowledge:--
Invenies primis ab sensibns esse creatam Not.i.tiam veil; neque sensus posse refelli....
Quid majore fide porro, quam sensus, haberi Debet?
”Of truth, whate'er discoveries are made, Are by the senses to us first conveyed; Nor will one sense be baffled; for on what Can we rely more safely than on that?”
Let us attribute to them the least we can, we must, however, of necessity grant them this, that it is by their means and mediation that all our instruction is directed. Cicero says, that Chrysippus having attempted to extenuate the force and virtue of the senses, presented to himself arguments and so vehement oppositions to the contrary that he could not satisfy himself therein; whereupon Cameades, who maintained the contrary side, boasted that he would make use of the very words and arguments of Chrysippus to controvert and confute him, and therefore thus cried out against him: ”O miserable! thy force has destroyed thee.”
There can be nothing absurd to a greater degree than to maintain that fire does not warm, that light does not s.h.i.+ne, and that there is no weight nor solidity in iron, which are things conveyed to us by the senses; neither is there belief nor knowledge in man that can be compared to that for certainty.
The first consideration I have upon the subject of the senses is that I make a doubt whether or no man be furnished with all natural senses. I see several animals who live an entire and perfect life, some without sight, others without hearing; who knows whether to us also one, two, three, or many other senses may not be wanting? For if any one be wanting, our examination cannot discover the defect. 'Tis the privilege of the senses to be the utmost limit of our discovery; there is nothing beyond them that can a.s.sist us in exploration, not so much as one sense in the discovery of another:--
An poterunt oculos aures reprehendere? an aures Tactus an hunc porro tactum sapor argnet oris?
An confutabunt nares, oculive revincent?
”Can ears the eyes, the touch the ears, correct?
Or is that touch by tasting to be check'd?
Or th' other senses, shall the nose or eyes Confute in their peculiar faculties?”
They all make the extremest limits of our ability:--
Seorsum cuique potestas Divisa est, sua vis cuique est,
”Each has its power distinctly and alone, And every sense's power is its own.”
It is impossible to make a man naturally blind conceive that he does not see; impossible to make him desire sight, or to regret his defect; for which reason we ought not to derive any a.s.surance from the soul's being contented and satisfied with those we have; considering that it cannot be sensible herein of its infirmity and imperfection, if there be any such thing. It is impossible to say any thing to this blind man, either by reasoning, argument, or similitude, that can possess his imagination with any apprehension of light, colour, or sight; there's nothing remains behind that can push on the senses to evidence. Those that are born blind, whom we hear wish they could see, it is not that they understand what they desire; they have learned from us that they want something; that there is something to be desired that we have, which they can name indeed and speak of its effect and consequences; but yet they know not what it is, nor apprehend it at all.
I have seen a gentleman of a good family who was born blind, or at least blind from such an age that he knows not what sight is; who is so little sensible of his defect that he makes use as we do of words proper for seeing, and applies them after a manner wholly particular and his own.
They brought him a child to which he was G.o.d-father, which, having taken into his arms, ”Good G.o.d,” said he, ”what a fine child! How beautiful to look upon! what a pretty face it has!” He will say, like one of us, ”This room has a very fine prospect;--it is clear weather;--the sun s.h.i.+nes bright.” And moreover, being that hunting, tennis, and b.u.t.ts are our exercises, and he has heard so, he has taken a liking to them, will ride a-hunting, and believes he has as good share of the sport as we have; and will express himself as angry or pleased as the best of us all, and yet knows nothing of it but by the ear. One cries out to him, ”Here's a hare!” when he is upon some even plain where he may safely ride; and afterwards, when they tell him, ”The hare is killed,” he will be as overjoyed and proud of it as he hears others say they are. He will take a tennis-ball in his left hand and strike it away with the racket; he will shoot with a harquebuss at random, and is contented with what his people tell him, that he is over, or wide.
Who knows whether all human kind commit not the like absurdity, for want of some sense, and that through this default the greatest part of the face of things is concealed from us? What do we know but that the difficulties which we find in several works of nature proceed hence; and that several effects of animals, which exceed our capacity, are not produced by faculty of some sense that we are defective in? and whether some of them have not by this means a life more full and entire than ours? We seize an apple with all our senses; we there find redness, smoothness, odour, and sweetness; but it may have other virtues besides these, as to heat or binding, which no sense of ours can have any reference unto. Is it not likely that there are sensitive faculties in nature that are fit to judge of and to discern those which we call the occult properties in several things, as for the loadstone to attract iron; and that the want of such faculties is the cause that we are ignorant of the true essence of such things? 'Tis perhaps some particular sense that gives c.o.c.ks to understand what hour it is at midnight, and when it grows to be towards day, and that makes them crow accordingly; that teaches chickens, before they have any experience of the matter, to fear a sparrow-hawk, and not a goose or a peac.o.c.k, though birds of a much larger size; that cautions them against the hostile quality the cat has against them, and makes them not to fear a dog; to arm themselves against the mewing, a kind of flattering voice, of the one, and not against the barking, a shrill and threatening voice, of the other; that teaches wasps, ants, and rats, to fall upon the best pear and the best cheese before they have tasted them, and inspires the stag, elephant, and serpent, with the knowledge of a certain herb proper for their cure. There is no sense that has not a mighty dominion, and that does not by its power introduce an infinite number of knowledges. If we were defective in the intelligence of sounds, of harmony, and of the voice, it would cause an unimaginable confusion in all the rest of our science; for, besides what belongs to the proper effect of every sense, how many arguments, consequences, and conclusions do we draw to other things, by comparing one sense with another? Let an understanding man imagine human nature originally produced without the sense of seeing, and consider what ignorance and trouble such a defect would bring upon him, what a darkness and blindness in the soul; he will then see by that of how great importance to the knowledge of truth the privation of such another sense, or of two or three, should we be so deprived, would be.
We have formed a truth by the consultation and concurrence of our five senses; but perhaps we should have the consent and contribution of eight or ten to make a certain discovery of it in its essence.
The sects that controvert the knowledge of man do it princ.i.p.ally by the uncertainty and weakness of our senses; for since all knowledge is by their means and mediation conveyed unto us, if they fail in their report, if they corrupt or alter what they bring us from without, if the light which by them creeps into the soul be obscured in the pa.s.sage, we have nothing else to hold by. From this extreme difficulty all these fancies proceed: ”That every subject has in itself all we there find.
That it has nothing in it of what we think we there find;” and that of the Epicureans, ”That the sun is no bigger than 'tis judged by our sight to be:--”
Quidquid id est, nihilo fertur majore figura, Quam nostris oculis quam cemimus, esse videtur:
”But be it what it will in our esteems, It is no bigger than to us it seems:”
that the appearances which represent a body great to him that is near, and less to him that is more remote, are both true:--