| << | Contents | >> |
Lactantius
Poteram nunc ego ipsorum quoque genitalium membrorum mirificam rationem tibi exponere, nisi me pudor ab hujusmodi sermone revocaret: itaque a nobis indumento verecundiæ, quæ sunt pudenda velentur. Quod ad hanc rem attinet, queri satis est, homines impios ac profanos summum nefas admittere, qui divinum et admirabile Dei opus, ad propagandam successionem inexcogitabili ratione provisum et effectum, vel ad turpissimos quæ stus, vel ad obscœnæ libidinis pudenda opera convertunt, ut jam nihil aliud ex re sanctissima petant, quam inanem et sterilem voluptatem.
How is it with respect to the other parts of the body? Are they without order and beauty? The flesh rounded off into the nates, how adapted to the office of sitting! and this also more firm than in the other limbs, lest by the pressure of the bulk of the body it should give way to the bones. Also the length of the thighs drawn out, and strengthened by broader muscles, in order that it might more easily sustain the weight of the body; and as this is gradually contracted, it is bounded[1907] by the knees, the comely joints[1908] of which supply a bend which is most adapted for walking and sitting. Also the legs not drawn out in an equal manner, lest an unbecoming figure should deform the feet; but they are at once strengthened and adorned by well-turned[1909] calves gently standing out and gradually diminishing.
But in the soles of the feet there is the same plan as in the hands, but yet very different: for since these are, as it were, the foundations of the whole body,[1910] the admirable Artificer has not made them of a round appearance, lest man should be unable to stand, or should need other feet for standing, as is the case with quadrupeds; but He has formed them of a longer and more extended shape, that they might make the body firm by their flatness,[1911] from which circumstance their name was given to them. The toes are of the same number with the fingers, for the sake of appearance rather than utility; and on this account they are both joined together, and short, and put together by gradations; and that which is the greatest of these, since it was not befitting that it should be separated from the others, as in the hand, has been so arranged in order, that it appears to differ from the others in magnitude and the small space which intervenes. This beautiful union[1912] of them strengthens the pressure of the feet with no slight aid; for we cannot be excited to running, unless, our toes being pressed against the ground, and resting upon the soil, we take an impetus and a spring. I appear to have explained all things of which the plan is capable of being understood. I now come to those things which are either doubtful or obscure.
It is evident that there are many things in the body, the force and purpose of which no one can perceive but He who made them. Can any one suppose that he is able to relate what is the advantage, and what the effect, of that slight transparent membrane by which the stomach is netted over and covered? What the twofold resemblance of the kidneys? which Varro says are so named because streams of foul moisture arise from these; which is far from being the case, because, rising on either side of the spine, they are united, and are separated from the intestines. What is the use of the spleen? What of the liver? Organs which appear as it were to be made up[1913] of disordered blood. What of the very bitter moisture of the gall? What of the heart? unless we shall happen to think that they ought to be believed, who think that the affection of anger is placed in the gall, that of fear in the heart, of joy in the spleen. But they will have it that the office of the liver is, by its embrace and heat, to digest the food in the stomach; some think that the desires of the amorous passions are contained in the liver.
First of all, the acuteness of the human sense is unable to perceive these things, because their offices lie concealed; nor, when laid open, do they show their uses. For, if it were so, perhaps the more gentle animals would either have no gall at all, or less than the wild beasts; the more timid ones would have more heart, the more lustful would have more liver, the more playful more spleen. As, therefore, we perceive that we hear with our ears, that we see with our eyes, that we smell with our nostrils; so assuredly we should perceive that we are angry with the gall, that we desire with the liver, that we rejoice with the spleen. Since, therefore, we do not at all perceive from what part those affections come, it is possible that they may come from another source, and that those organs may have a different effect to that which we suppose. We cannot prove, however, that they who discuss these things speak falsely. But I think that all things which relate to the motions of the mind and soul, are of so obscure and profound a nature, that it is beyond the power of man to see through them clearly. This, however, ought to be sure and undoubted, that so many objects and so many organs have one and the same office—to retain the soul in the body. But what office is particularly assigned to each, who can know, except the Designer, to whom alone His own work is known?
But what account can we give of the voice? Grammarians, indeed, and philosophers, define the voice to be air struck by the breath; from which words[1914] derive their name: which is plainly false. For the voice is not produced outside of the mouth, but within, and therefore that opinion is more probable, that the breath, being compressed, when it has struck against the obstacle presented by the throat, forces out the sound of the voice: as when we send down the breath into an open hemlock stalk, having applied it to the lips, and the breath, reverberating from the hollow of the stalk, and rolled back from the bottom, while it returns[1915] to that descending through meeting with itself, striving for an outlet, produces a sound; and the wind, rebounding by itself, is animated into vocal breath. Now, whether this is true, God, who is the designer, may see. For the voice appears to arise not from the mouth, but from the innermost breast. In fine, even when the mouth is closed, a sound such as is possible is emitted from the nostrils. Moreover, also, the voice is not affected by that greatest breath with which we gasp, but with a light and not compressed breath, as often as we wish. It has not therefore been comprehended in what manner it takes place, or what it is altogether. And do not imagine that I am now falling into the opinion of the Academy, for all things are not incomprehensible. For as it must be confessed that many things are unknown, since God has willed that they should exceed the understanding of man; so, however, it must be acknowledged that there are many which may both be perceived by the senses and comprehended by the reason. But we shall devote an entire treatise to the refutation of the philosophers. Let us therefore finish the course over which we are now running.
Search Comments
This page has been visited 0001 times.
| << | Contents | >> |
10 per page