Thoughts on Art and Life

The Senses and the Soul

69

The soul seems to dwell in the intellect, and the intellect appears to dwell in that part where all the senses meet which is called the brain, and the brain does not pervade the whole body, as many have thought; on the contrary, it dwells entirely in one part, because if it were all in all and the same in every part, it would not have been necessary for the instruments of the senses to combine among themselves in one single spot; but rather, it would have been sufficient for the eye to fulfil the function of its sensation on the surface without transmitting, by means of the optic nerves, the likeness of its vision to the brain, so that the soul, for the reason given above, might perceive it in the surface of the eye. Likewise, with regard to the sense of hearing, it would have been sufficient if the voice had sounded only in the porous cavity of the indurated bone which lies within the ear, without making any further transit from this bone to the brain, which is its destination and where it discourses with common judgement. The sense of smell, too, is likewise compelled by necessity to proceed to the intellect; the sense of touch passes through the nerves and is conveyed to the brain, and these nerves diverge with infinite ramification in the skin, which encloses the limbs of the body and the entrails. The nerves convey volition and sensation to the muscles, and these nerves and the tendons which lie between the muscles and the sinews give movement to them; the muscles and sinews obey, and this obedience takes effect by the decrease of their thickness, for in swelling their length is reduced, and the tendons which are interwoven among the particles of the limbs shrink, and as they extend to the tips of the fingers they transmit to the brain the cause of the sense of touch which they feel. The tendons with their muscles obey the nerves as soldiers obey their officers, and the nerves obey the brain as the officers obey their captain; thus the joint of the bones obeys the tendon, and the tendons obey the muscles, and the muscles obey the nerves, and the nerves obey the brain, and the brain is the dwelling of the soul, and the memory is its ammunition and the perception is its refundary.

Of Sensation

70

The brain is that which perceives what is transmitted to it by the other senses. The brain moves by means of that which is transmitted to it by the five senses. Motion is transmitted to the senses by objects, and these objects, transmitting their images to the five senses, are transferred by them to the perception, and by the perception to the brain; and there they are comprehended and committed to the memory, in which, according to their intensity, they are more or less firmly retained.

The thinkers of ancient times concluded that the part of man which constitutes his intellect is caused by an instrument to which the other five senses refer everything by means of the perception, and this instrument they have named the "common sense" or brain, and they say that this sense is situated in the centre of the head. And they have given it this name "common sense" solely because it is the common judge of the five other senses, that is to say, sight, hearing, touch, taste and smell. The "common sense" is stirred by means of the perception which is placed between it and the senses. The perception is stirred by means of the images of things conveyed to it by the external instruments to the senses, and these are placed in the centre between the external things and the perception, and the senses likewise are stirred by objects. Surrounding objects transmit their images to the senses, and the senses transfer them to the perception, and the perception transfers them to the "common sense" (brain), and by it they are stamped upon the memory, and are there retained in a greater or lesser degree according to the importance and intensity of the impression. The sense which is most closely connected with the perception is the most rapid in action, and this sense is the eye, the highest and chief of the others; of this sense alone we will treat, and we will leave the others in order not to unduly lengthen our matter.

Automatic Movements

71

Nature has ordained for man the ministering muscles which exercise the sinews, and by means of which the limbs can be moved according to the will and desire of the brain, like to officers distributed by a ruler over many provinces and towns, who represent their ruler in these places, and obey his will. And this officer, who will in a single instance have most faithfully obeyed the orders he received from his master by word of mouth, will afterwards, in a similar way, of his own accord fulfil the wishes of his master.

An example of this can be frequently seen in the fingers, which learn to perform on an instrument the things which the intellect commands, and the lesson once learnt they will perform it without the aid of the intellect. And do not the muscles which cause the legs to move perform their duty without man being conscious of it?

72

You will see palsied and shivering persons move, and their trembling limbs, such as their head and hands, quiver, without the permission of the soul, and the soul, though it expend all its might, cannot prevent these limbs from trembling. The same thing occurs in epilepsy or when limbs are partially truncated, as in the case of tails of lizards.

Intellect

73

It happens that our intellect is that which prompts the hand to create the features of figures in divine aspects until it finds satisfaction; and since the intellect is one of the tones of our soul, by means of the soul it composes the form of the body where it dwells, according to its volition. And when it has to reproduce a human body, it takes pleasure in repeating the body which it originally created; whence it follows that they who fall in love are prone to become enamoured of what resembles them.

Of the Senses

74

There are the four powers: memory, intellect, sensuality and lust. The first two are intellectual, the others sensual. Of the five senses, sight, hearing, smell are with difficulty prevented; touch and taste not at all. Taste follows smell in the case of dogs and other greedy animals.

75

Why does the eye perceive things more clearly in dreams than with the imagination when one is awake?

Time

76

Although time is included among continuous quantities, being indivisible and immaterial it does not altogether fall into the scope of geometry, – by which it is divided into figures and bodies of infinite variety, which are seen to be continuous inasmuch as they are visible and material, – but it agrees only with its first principles, i. e. with the point and the line; the point in time may be compared to an instant, and the line to the length of a certain quantity of time. Just as the point is the beginning and end of a line, so is an instant the beginning and end of any given space of time; and just as a line is infinitely divisible, so can a given space of time be likewise divided, and as the divisions of the line are in proportion to each other, so likewise are the divisions of time.

77

In twelve whole figures the cosmography of the miniature world will be shown to you in the same manner as Ptolemy in his cosmography. And so I will divide it afterwards into limbs as he divided the world into provinces; then I will explain the function of the parts in every direction, and put before your eyes a description of the whole figure and substance of man as regards his movements by means of his limbs. And thus if it please our great author I will demonstrate the nature of man and his habits in the way I describe his form.

On the Human Body

78

And thou, O man, who wilt gaze in this work of mine on the marvellous works of nature, if thou thinkest it would be an act of wickedness to destroy it, think how much more wicked it is to take the life of a man; and if this his structure appears to thee a miraculous work of art, remember that it is nothing in comparison with the soul which inhabits this structure; for verily, whatever it may be, it is divine. Let it, then, dwell in His work and at His good will, and let not thy rage or malice destroy so great a thing as life, for he who does not value it does not deserve it.

The Experimental Method

79

By these rules thou wilt be able to distinguish falsehood from truth by means of which knowledge men aim at possible things with greater moderation; and do not veil thyself in ignorance, for the result of this would be that thou wouldst be ineffectual and fall into melancholy and despair.

Of Navigation below the Waters

80

How by the aid of a machine many may remain for some time under water. And how and why I do not describe my method of remaining under water and of living long without food; and I do not publish nor divulge these things by reason of the evil nature of man, who would use them for assassinations at the bottom of the sea and to destroy and sink ships, together with the men on board of them; and notwithstanding I will teach other things which are not dangerous…

Of Physiognomy

81

I will not dwell on false physiognomy and chiromancy because there is no truth in them, and this is manifest because chimeras of this kind have no scientific foundation. It is true that the lineaments of the face partly reveal the character of men, their vices and temperaments; but in the face: (a) the features which separate the cheeks from the lips, and the nostrils and cavities of the eyes, are strongly marked if they belong to cheerful and good-humoured men, and if they are slightly marked it denotes that the men to whom they belong are given to meditation, (b) Those whose features stand out in great relief and depth are brutal and bad-tempered, and reason little, (c) Those who have strongly marked lines between the eyebrows are bad-tempered, (d) Those who have strongly marked lines on the forehead are men full of concealed or unconcealed bewailing.

And we can reason thus about many features. But the hand? You will find that whole armies perished in the same hour by the sword in which no two men had similar marks in their hands, and the same argument applies to a shipwreck.

Of Pain

82

Nature has placed in the front part of man, as he moves, all those parts which when struck cause him to feel pain; and this is felt in the joints of the legs, the forehead and the nose, and has been so devised for the preservation of man, because if such pain were not felt in these limbs they would be destroyed by the many blows they receive.

Why Plants do not feel Pain

83

While nature has ordained that animals should feel pain in order that the instruments which might be liable to be maimed or marred by motion may be preserved, plants do not come into collision with the objects which are before them; whence pain is not a necessity for them, and therefore when they are broken they do not feel pain, as animals do.

84

Lust is the cause of generation.

Appetite is the support of life.

Fear or timidity is the prolongation of life.

Pain is the preserver of the instrument (of the human frame).

Fear

85

Just as courage is the danger of life, so is fear its safeguard.

Body and Soul

86

Let him who wishes to see how the soul inhabits its body observe what use the body makes of its daily habitation; that is to say, if the soul is full of confusion and disorder the body will be kept in disorder and confusion by the soul.

87

The soul can never be corrupted with the corruption of the body, but it is like the wind which causes the sound of the organ, and which ceases to produce a good effect when a pipe is spoilt.

Memory

88

Every loss which we incur leaves behind it vexation in the memory, save the greatest loss of all, that is, death, which annihilates the memory, together with life.

Spirit

89

Our body is subject to Heaven, and Heaven is subject to the Spirit.

Sense and Reason

90

The senses are earthly; reason lies outside them when in contemplation.

91

Where most feeling exists, there amongst martyrs is the greatest martyr.

92

That which can be lost cannot be deemed riches. Virtue is our true wealth and the true reward of its possessor; it cannot be lost, it never deserts us until life leaves us. Hold property and external riches with fear; they often leave their possessor scorned and mocked at for having lost them.

Flight of Time

93

Men wrongly lament the flight of time, blaming it for being too swift; they do not perceive that its passage is sufficiently long, but a good memory, which nature has given to us, causes things long past to seem present.

Illusions

94

Our intellect does not judge events which happened at various intervals of time in their true proportion, because many things which happened years ago appear recent and close to the present, and often recent things appear old and seem to belong to our past childhood. The eye does likewise with regard to distant objects which in the light of the sun appear to be close to the eye, and many objects which are close appear to be remote.

95

Let us not lack ways and means of dividing and measuring these our wretched days, which we ought to take pleasure in spending and living not vainly and not without praise, nor without leaving any memory in the minds of men, so that this our miserable existence may not be spent in vain.

Virtuous Life

96

The age which flies glides by in stealth and deceives others; and nothing is more swift than the years, and he who sows virtue reaps glory.

Sleep and Death

97

O sleeper, what is sleep? Sleep is like unto death. Why dost thou not work in such wise that after death thou mayst have the semblance of perfect life, just as during life thou hast in thy sleep the semblance of the hapless dead?

98

The water you touch in a river is the last of that which has gone, and the first of that which is coming: so it is with time present.

99

A long life is a life well spent.

Life

100

As a well spent day affords happy sleep, so does a life profitably employed afford a happy death.

Time the Destroyer

101

O time, consumer of things! O envious age! Thou dost destroy all things, and consumest all things with the hard teeth of old age, little by little in a slow death. Helen, when she looked in her mirror and saw the withered wrinkles made in her face by old age, wept, and wondered why she had twice been ravished. O time, devourer of things! O envious age, by which all is consumed!

On Fault-finders

102

There exists among the foolish a certain sect of hypocrites who continually seek to deceive themselves and others, but others more than themselves, though in reality they deceive themselves more than others. And these are they who blame the painters who study on feast-days the things which relate to the true knowledge of the forms of the works of nature, and sedulously strive to acquire knowledge of these things to the best of their ability.

But such fault-finders pass over in silence the fact that this is the true manner of knowing the Artificer of such great and marvellous things, and that this is the true way in which to love so great an Inventor! For great love proceeds from the perfect knowledge of the thing loved; and if you do not know it you can love it but little or not at all; and if you love it for the gain which you anticipate obtaining from it and not for its supreme virtue, you are like the dog which wags its tail and shows signs of joy, leaping towards him who can give him a bone. But if you knew the virtue of a man you would love him more – if that virtue was in its place.

Prayer

103

I obey Thee, Lord, first for the love which in reason I ought to bear Thee; secondly because Thou hast the power to shorten or prolong the lives of men.

104

Thou, O God, dost sell us all good things at the price of labour.

105

And many make a trade deceiving the foolish multitude, and if no one comes to unmask their deceits, they punish it.

106

Pharisees, – that is to say, holy friars.

107

Nothing can be written by means of new researches.

Patience

108

Patience serves against insults as clothes do against the cold; since if you multiply your clothes as the cold increases, the cold cannot hurt you. Similarly, let thy patience increase under great offences, and they will not be able to hurt your feelings.

Advice to a Speaker

109

Words which do not satisfy the ear of the listener will always weary or annoy him; and you will often see signs of this in such listeners in their frequent yawns. Therefore, you who speak before men whose good opinion you seek, when you observe such signs of vexation, shorten your speech or vary your argument; and if you do otherwise, then instead of the favour you seek you will incur hate and hostility.

And if you would see what gives pleasure to a man speak to him on various themes, and when you see him intent, without yawning, or contracting his brow, or performing other actions, then be certain that the matter of which you are speaking is such as affords him pleasure.

Advice

110

Here is a thing which the more it is needed the more it is rejected: and this is advice, which is unwillingly heeded by those who most need it, that is to say, by the ignorant.

Here is a thing which the more you fear and avoid it the nearer you approach to it, and this is misery; the more you flee from it the more miserable and restless you will become. When the work comes up to the standard of the judgement, this is a bad sign for the judgement; and when the work excels the standard of the judgement, this is the worst sign, as occurs when a man marvels at having worked so well; and when the standard of the judgement exceeds that fulfilled by the work, this is a sign of perfection; and if the man is young and be thus disposed, he will without doubt grow into an excellent workman: he will only accomplish few works. But they will be of a quality which will compel men to contemplate their perfection with admiration.

Proverbs

111

Nothing should be so greatly feared as empty fame.

This empty fame issues from vices.

A broken vase of clay can be remodelled, but this is no longer possible when it has been baked.

The vow is born when hope dies.

The beautiful is not always the good. And the fine talkers labour under this error without any reason.

He who wishes to grow rich in a day will be hanged in a year.

The memory of benefits is a frail defence against ingratitude.

Reprove your friend in secret and praise him in public.

He who fears dangers will not perish by them.

The evil which does me no harm is like the good which in no wise avails me.

He who offends others is not himself secure.

Be not false about the past.

Folly is the shield of lies, just as unreadiness is the defence of poverty.

Where there is liberty, there is no rule.

Here is a thing which the more it is heeded the more it is spurned, – advice.

It is ill to praise, and worse to blame, the thing which you do not understand.

On Mount Etna the words freeze in your mouth and you make ice of them.

Threats are the only weapons of the threatened man.

Ask advice of him who governs himself well.

Justice needs power, intelligence and will, and is like the Queen Bee.

Not to punish evil is equivalent to authorizing it.

He who takes the snake by the tail will be bitten by it.

The pit will fall in upon him who digs it.

He who does not restrain voluptuousness is in the category of the beasts.

You can have no dominion greater or less than that over yourself.

He who thinks little errs much.

It is easier to contend at the first than at the last.

No counsel is more sincere than that given on ships which are in danger.

Let him who acts on the advice of the young expect loss.

You grow in reputation like bread in the hands of a child.

Cannot beauty and utility be combined – as appears in citadels and men?

He who is without fear often incurs great losses, and is often full of regret.

If you governed your body according to virtue you would not live in this world.

Where good fortune enters, envy lays siege to her and attacks her, and when she departs sorrow and regret remain behind.

When beauty exists side by side with ugliness, the one seems more powerful, owing to the presence of the other.

He who walks straight rarely falls.

O miserable race of man! of how many things you make yourself the slave for the sake of money!

The worst evil which can befall the artist is that his work should appear good in his own eyes.

To speak well of a bad man is the same as speaking ill of a good man.

Truth ordains that lying tongues shall be punished by the lie.

He who does not value life does not deserve it.

The beautiful works of mortals pass and do not endure.

Labour flies with fame almost hidden in its arm.

The gold in ingots is refined in the fire.

The shuttle says: I will continue to move until the cloth is woven.

Everything that is crooked is straightened.

Great ruin proceeds from a slight cause.

Fine gold is recognized when it is tested.

The image will correspond to the die.

The wall will fall on him who scrapes it.

Ivy lives long.

To the traitor, death is life, because if he makes use of others he is no longer believed.

When fortune comes seize her in front firmly, because behind she is bald.

Constancy means, not he who begins, but he who perseveres.

I do not yield to obstacles.

Every obstacle is overcome by resolve.

He who is chained to a star does not change.

Truth

112

Fire destroys falsehood, – that is to say, sophistry, – and rehabilitates truth, scattering the darkness.

Fire must be represented as the consumer of all sophistry and the revealer of truth, because it is light and scatters darkness which conceals all essences.

Fire destroys all sophistry, – that is to say, deceit, – and preserves truth alone, which is gold. Truth cannot be concealed in the end, dissimulation is of no avail. Dissimulation is frustrated before so great a judge. Falsehood puts on a mask.

There is nothing hidden under the sun. Fire must represent truth because it destroys all sophistry and lies, and the mask is for sophistry and lies, which conceal truth.

113

Rather privation of limbs than weariness of doing good. The power of using my limbs shall fail me before the power of being useful. Rather death than weariness. I cannot be satiated with serving. I do not weary of giving help. No amount of work is sufficient to weary me. This is a carnival motto: "Sine lassitudine." Hands in which ducats and precious stones abound like snow never grow weary of serving, but such a service is for its utility only and not for our profit. Nature has formed me thus.

Ingratitude

114

This shall be placed in the hand of ingratitude: The wood nourishes the fire that consumes it. When the sun, the scatterer of darkness, shines, you put out the light which for you in particular, and for your need and convenience, expelled the darkness.

Physiological Inferiority of Man

115

I have found that in the composition of the human body as compared with the bodies of animals the senses are less subtle and coarser; it is thus composed of less ingenious machinery and of cells less capable of receiving the power of senses. I have seen that in the lion the sense of smell is connected with the substance of the brain and descends through the nostrils which form an ample receptacle for it; and it enters into a great number of cartilaginous cells which are provided with many passages in order to receive the brain. A large part of the head of the lion is given up to the sockets of the eyes, and the optic nerves are in immediate contact with the brain; the contrary occurs in man, because the sockets of the eyes occupy a small portion of the head, and the optic nerves are subtle and long and weak, and owing to the weakness of their action we see little by day and less at night; and the animals above mentioned see better at night than in the daytime; and the proof of this is that they seek their prey at night and sleep during the daytime, as do also the nocturnal birds.