67. There is a celebrated phenomenon356the solution whereof I shall attempt to give, by the principles that have been laid down, in reference to the manner wherein we apprehend by sight the magnitude of objects.—The apparent magnitude of the moon, when placed in the horizon, is much greater than when it is in the meridian, though the angle under which the diameter of the moon is seen be not observed greater in the former case than in the latter; and[pg 159]the horizontal moon doth not constantly appear of the same bigness, but at some times seemeth far greater than at others.68. Now, in order to explain the reason of the moon's appearing greater than ordinary in the horizon, it must be observed that the particles which compose our atmosphere do intercept the rays of light proceeding from any object to the eye; and, by how much the greater is the portion of atmosphere interjacent between the object and the eye, by so much the more are the rays intercepted, and, by consequence, the appearance of the object rendered more faint—every object appearing more vigorous or more faint in proportion as it sendeth more or fewer rays into the eye. Now, between the eye and the moon when situated in the horizon there lies a far greater quantity of atmosphere than there does when the moon is in the meridian. Whence it comes to pass, that the appearance of the horizontal moon is fainter, and therefore, by sect. 56, it should be thought bigger in that situation than in the meridian, or in any other elevation above the horizon.69. Farther, the air being variously impregnated, sometimes more and sometimes less, with vapours and exhalations fitted to retund and intercept the rays of light, it follows that the appearance of the horizontal moon hath not always an equal faintness, and, by consequence, that luminary, though in the very same situation, is at one time judged greater than at another.70. That we have here given the true account of the phenomena of the horizontal moon, will, I suppose, be farther evident to any one from the following considerations:—First, it is plain, that which in this case suggests the idea of greater magnitude, must be something which is itself perceived; for, that which is unperceived cannot suggest to our perception any other thing357.Secondly, it must be something that does not constantly remain the same, but is subject to some change or variation; since the appearance of the horizontal moon varies, being at one time greater than at another. [Thirdly, it must not lie in the circumjacent or intermediate objects, such as mountains, houses, fields, &c.; because that when all those objects are[pg 160]excluded from sight the appearance is as great as ever358.] And yet,thirdly359, it cannot be the visible figure or magnitude; since that remains the same, or is rather lesser, by how much the moon is nearer to the horizon. It remains therefore, that the true cause is that affection or alteration of the visible appearance, which proceeds from the greater paucity of rays arriving at the eye, and which I term faintness: since this answers all the forementioned conditions, and I am not conscious of any other perception that does.71. Add to this that in misty weather it is a common observation, that the appearance of the horizontal moon is far larger than usual, which greatly conspires with and strengthens our opinion. Neither would it prove in the least irreconcilable with what we have said, if the horizontal moon should chance sometimes to seem enlarged beyond its usual extent, even in more serene weather. For, we must not only have regard to the mist which happens to be in the place where we stand; we ought also to take into our thoughts the whole sum of vapours and exhalations which lie betwixt the eye and the moon: all which co-operating to render the appearance of the moon more faint, and thereby increase its magnitude, it may chance to appear greater than it usually does even in the horizontal position, at a time when, though there be no extraordinary fog or haziness just in the place where we stand, yet the air between the eye and the moon, taken altogether, may be loaded with a greater quantity of interspersed vapours and exhalations than at other times360.72. It may be objected that, in consequence of our principles, the interposition of a body in some degree opaque, which may intercept a great part of the rays of light, should render the appearance of the moon in the meridian as large as when it is viewed in the horizon. To which I answer, it is not faintness anyhow applied that suggests[pg 161]greater magnitude; there being no necessary, but only an experimental, connexion between those two things. It follows that the faintness which enlarges the appearance must be applied in such sort, and with such circumstances, as have been observed to attend the vision of great magnitudes. When from a distance we behold great objects, the particles of the intermediate air and vapours, which are themselves unperceivable, do interrupt the rays of light, and thereby render the appearance less strong and vivid. Now, faintness of appearance, caused in this sort, hath been experienced to co-exist with great magnitude. But when it is caused by the interposition of an opaque sensible body, this circumstance alters the case; so that a faint appearance this way caused does not suggest greater magnitude, because it hath not been experienced to co-exist with it.73. Faintness, as well as all other ideas or perceptions which suggest magnitude or distance, does it in the same way that words suggest the notions to which they are annexed. Now, it is known a word pronounced with certain circumstances, or in a certain context with other words, hath not always the same import and signification that it hath when pronounced in some other circumstances, or different context of words. The very same visible appearance, as to faintness and all other respects, if placed on high, shall not suggest the same magnitude that it would if it were seen at an equal distance on a level with the eye. The reason whereof is, that we are rarely accustomed to view objects at a great height; our concerns lie among things situated rather before than above us; and accordingly our eyes are not placed on the top of our heads, but in such a position as is most convenient for us to see distant objects standing in our way. And, this situation of them being a circumstance which usually attends the vision of distant objects, we may from hence account for (what is commonly observed) an object's appearing of different magnitude, even with respect to its horizontal extension, on the top of a steeple, e.g. a hundred feet high, to one standing below, from what it would if placed at a hundred feet distance, on a level with his eye. For, it hath been shewn that the judgment we make on the magnitude of a thing depends not on the visible appearance only, but also on divers other circumstances, any[pg 162]one of which being omitted or varied may suffice to make some alteration in our judgment. Hence, the circumstance of viewing a distant object in such a situation as is usual and suits with the ordinary posture of the head and eyes, being omitted, and instead thereof a different situation of the object, which requires a different posture of the head, taking place—it is not to be wondered at if the magnitude be judged different. But it will be demanded, why a high object should constantly appear less than an equidistant low object of the same dimensions; for so it is observed to be. It may indeed be granted that the variation of some circumstances may vary the judgment made on the magnitude of high objects, which we are less used to look at; but it does not hence appear why they should be judged less rather than greater? I answer, that in case the magnitude of distant objects was suggested by the extent of their visible appearance alone, and thought proportional thereto, it is certain they would then be judged much less than now they seem to be. (Vid. sect. 79.) But, several circumstances concurring to form the judgment we make on the magnitude of distant objects, by means of which they appear far larger than others whose visible appearance hath an equal or even greater extension, it follows that upon the change or omission of any of those circumstances which are wont to attend the vision of distant objects, and so come to influence the judgments made on their magnitude, they shall proportionally appear less than otherwise they would. For, any of those things that caused an object to be thought greater than in proportion to its visible extension being either omitted, or applied without the usual circumstances, the judgment depends more entirely on the visible extension; and consequently the object must be judged less. Thus, in the present case the situation of the thing seen being different from what it usually is in those objects we have occasion to view, and whose magnitude we observe, it follows that the very same object being a hundred feet high, should seem less than if it was a hundred feet off, on (or nearly on) a level with the eye. What has been here set forth seems to me to have no small share in contributing to magnify the appearance of the horizontal moon, and deserves not to be passed over in the explication of it.[pg 163]74. If we attentively consider the phenomenon before us, we shall find the not discerning between the mediate and immediate objects of sight to be the chief cause of the difficulty that occurs in the explication of it. The magnitude of the visible moon, or that which is the proper and immediate object of vision361, is no greater when the moon is in the horizon than when it is in the meridian. How comes it, therefore, to seem greater in one situation than the other? What is it can put this cheat on the understanding? It has no other perception of the moon than what it gets by sight. And that which is seen is of the same extent—I say, the visible appearance hath the very same, or rather a less, magnitude, when the moon is viewed in the horizontal than when in the meridional position. And yet it is esteemed greater in the former than in the latter. Herein consists the difficulty; which doth vanish and admit of the most easy solution, if we consider that as the visible moon is not greater in the horizon than in the meridian, so neither is it thought to be so. It hath been already shewn that, in any act of vision, the visible object absolutely, or in itself, is little taken notice of—the mind still carrying its view from that to some tangible ideas, which have been observed to be connected with it, and by that means come to be suggested by it. So that when a thing is said to appear great or small, or whatever estimate be made of the magnitude of any thing, this is meant not of the visible but of the tangible object. This duly considered, it will be no hard matter to reconcile the seeming contradiction there is, that the moon should appear of a different bigness, the visible magnitude thereof remaining still the same. For, by sect. 56, the very same visible extension, with a different faintness, shall suggest a different tangible extension. When therefore the horizontal moon is said to appear greater than the meridional moon, this must be understood, not of a greater visible extension, but of a greater tangible extension, which, by reason of the more than ordinary faintness of the visible appearance, is suggested to the mind along with it.[pg 164]75. Many attempts have been made by learned men to account for this appearance362. Gassendus363, Des Cartes364, Hobbes365, and several others have employed their thoughts on that subject; but how fruitless and unsatisfactory their endeavours have been is sufficiently shewn in thePhilosophical Transactions366(Numb. 187, p. 314), where you may see their several opinions at large set forth and confuted, not without some surprise at the gross blunders that ingenious men have been forced into by endeavouring to reconcile this appearance with the ordinary principles of optics367. Since the writing of which there hath been published in theTransactions(Numb. 187, p. 323) another paper relating to the same affair, by the celebrated Dr. Wallis, wherein he attempts to account for that phenomenon; which, though it seems not to contain anything new, or different from what had been said before by others, I shall nevertheless consider in this place.76. His opinion, in short, is this:—We judge not of the magnitude of an object by the optic angle alone, but by the optic angle in conjunction with the distance. Hence, though the angle remain the same, or even become less, yet, if withal the distance seem to have been increased, the object shall appear greater. Now, one way whereby we estimate the distance of anything is by the number and extent of the intermediate objects. When therefore the moon is seen in the horizon, the variety of[pg 165]fields, houses, &c. together with the large prospect of the wide extended land or sea that lies between the eye and the utmost limb of the horizon, suggest unto the mind the idea of greater distance, and consequently magnify the appearance. And this, according to Dr. Wallis, is the true account of the extraordinary largeness attributed by the mind to the horizontal moon, at a time when the angle subtended by its diameter is not one jot greater than it used to be.77. With reference to this opinion, not to repeat what has been already said concerning distance368, I shall only observe,first, that if the prospect of interjacent objects be that which suggests the idea of farther distance, and this idea of farther distance be the cause that brings into the mind the idea of greater magnitude, it should hence follow that if one looked at the horizontal moon from behind a wall, it would appear no bigger than ordinary. For, in that case, the wall interposing cuts off all that prospect of sea and land, &c. which might otherwise increase the apparent distance, and thereby the apparent magnitude of the moon. Nor will it suffice to say, the memory doth even then suggest all that extent of land, &c. which lies within the horizon, which suggestion occasions a sudden judgment of sense, that the moon is farther off and larger than usual. For, ask any man who from such a station beholding the horizontal moon shall think her greater than usual, whether he hath at that time in his mind any idea of the intermediate objects, or long tract of land that lies between his eye and the extreme edge of the horizon? and whether it be that idea which is the cause of his making the aforementioned judgment? He will, without doubt, reply in the negative, and declare the horizontal moon shall appear greater than the meridional, though he never thinks of all or any of those things that lie between him and it. [And as for the absurdity of any idea's introducing into the mind another, whilst itself is not perceived, this has already fallen under our observation, and is too evident to need any farther enlargement on it369.]Secondly, it seems impossible, by this hypothesis, to account for the moon's[pg 166]appearing, in the very same situation, at one time greater than at another; which, nevertheless, has been shewn to be very agreeable to the principles we have laid down, and receives a most easy and natural explication from them. [370For the further clearing up of this point, it is to be observed, that what we immediately and properly see are only lights and colours in sundry situations and shades, and degrees of faintness and clearness, confusion and distinctness. All which visible objects are only in the mind; nor do they suggest aught external371, whether distance or magnitude, otherwise than by habitual connexion, as words do things. We are also to remark, that beside the straining of the eyes, and beside the vivid and faint, the distinct and confused appearances (which, bearing some proportion to lines and angles, have been substituted instead of them in the foregoing part of this Treatise), there are other means which suggest both distance and magnitude—particularly the situation of visible points or objects, as upper or lower; the former suggesting a farther distance and greater magnitude, the latter a nearer distance and lesser magnitude—all which is an effect only of custom and experience, there being really nothing intermediate in the line of distance between the uppermost and the lowermost, which are both equidistant, or rather at no distance from the eye; as there is also nothing in upper or lower which by necessary connexion should suggest greater or lesser magnitude. Now, as these customary experimental means of suggesting distance do likewise suggest magnitude, so they suggest the one as immediately as the other. I say, they do not (vide sect. 53) first suggest distance, and then leave the mind from thence to infer or compute magnitude, but suggest magnitude as immediately and directly as they suggest distance.]78. This phenomenon of the horizontal moon is a clear instance of the insufficiency of lines and angles for explaining the way wherein the mind perceives and estimates the magnitude of outward objects. There is, nevertheless, a use of computation by them372—in order to determine the[pg 167]apparent magnitude of things, so far as they have a connexion with and are proportional to those other ideas or perceptions which are the true and immediate occasions that suggest to the mind the apparent magnitude of things. But this in general may, I think, be observed concerning mathematical computation in optics—that it can never373be very precise and exact374, since the judgments we make of the magnitude of external things do often depend on several circumstances which are not proportional to or capable of being defined by lines and angles.79. From what has been said, we may safely deduce this consequence, to wit, that a man born blind, and made to see, would, at first opening of his eyes, make a very different judgment of the magnitude of objects intromitted by them from what others do. He would not consider the ideas of sight with reference to, or as having any connexion with, the ideas of touch. His view of them being entirely terminated within themselves, he can no otherwise judge them great or small than as they contain a greater or lesser number of visible points. Now, it being certain that any visible point can cover or exclude from view only one other visible point, it follows that whatever object intercepts the view of another hath an equal number of visible points with it; and, consequently, they shall both be thought by him to have the same magnitude. Hence, it is evident one in those circumstances would judge his thumb, with which he might hide a tower, or hinder its being seen, equal to that tower; or his hand, the interposition whereof might conceal the firmament from his view, equal to the firmament: how great an inequality soever there may, in our apprehensions, seem to be betwixt those two things, because of the customary and close connexion that has grown up in our minds between the objects of sight and touch, whereby the very different and distinct ideas of those two senses are so blended and confounded together as to be mistaken for one and the same thing—out of which prejudice we cannot easily extricate ourselves.[pg 168]80. For the better explaining the nature of vision, and setting the manner wherein we perceive magnitudes in a due light, I shall proceed to make some observations concerning matters relating thereto, whereof the want of reflection, and duly separating between tangible and visible ideas, is apt to create in us mistaken and confused notions. And,first, I shall observe, that theminimum visibileis exactly equal in all beings whatsoever that are endowed with the visive faculty375. No exquisite formation of the eye, no peculiar sharpness of sight, can make it less in one creature than in another; for, it not being distinguishable into parts, nor in anywise consisting of them, it must necessarily be the same to all. For, suppose it otherwise, and that theminimum visibileof a mite, for instance, be less than theminimum visibileof a man; the latter therefore may, by detraction of some part, be made equal to the former. It doth therefore consist of parts, which is inconsistent with the notion of aminimum visibileor point.81. It will, perhaps, be objected, that theminimum visibileof a man doth really and in itself contain parts whereby it surpasses that of a mite, though they are not perceivable by the man. To which I answer, theminimum visibilehaving (in like manner as all other the proper and immediate objects of sight) been shewn not to have any existence without the mind of him who sees it, it follows there cannot be any part of it that is not actually perceived and therefore visible. Now, for any object to contain several distinct[pg 169]visible parts, and at the same time to be aminimum visibile, is a manifest contradiction.82. Of these visible points we see at all times an equal number. It is every whit as great when our view is contracted and bounded by near objects as when it is extended to larger and remoter ones. For, it being impossible that oneminimum visibileshould obscure or keep out of sight more than one other, it is a plain consequence that, when my view is on all sides bounded by the walls of my study, I see just as many visible points as I could in case that, by the removal of the study-walls and all other obstructions, I had a full prospect of the circumjacent fields, mountains, sea, and open firmament. For, so long as I am shut up within the walls, by their interposition every point of the external objects is covered from my view. But, each point that is seen being able to cover or exclude from sight one only other corresponding point, it follows that, whilst my sight is confined to those narrow walls, I see as many points, orminima visibilia, as I should were those walls away, by looking on all the external objects whose prospect is intercepted by them. Whenever, therefore, we are said to have a greater prospect at one time than another, this must be understood with relation, not to the proper and immediate, but the secondary and mediate objects of vision—which, as hath been shewn, do properly belong to the touch.83. The visive faculty, considered with reference to its immediate objects, may be found to labour of two defects.First, in respect of the extent or number of visible points that are at once perceivable by it, which is narrow and limited to a certain degree. It can take in at one view but a certain determinate number ofminima visibilia, beyond which it cannot extend its prospect.Secondly, our sight is defective in that its view is not only narrow, but also for the most part confused. Of those things that we take in at one prospect, we can see but a few at once clearly and unconfusedly; and the more we fix our sight on any one object, by so much the darker and more indistinct shall the rest appear.84. Corresponding to these two defects of sight, we may imagine as many perfections, to wit, 1st. That of comprehending in one view a greater number of visible points;[pg 170]2dly, of being able to view them all equally and at once, with the utmost clearness and distinction. That those perfections are not actually in some intelligences of a different order and capacity from ours, it is impossible for us to know376.85. In neither of those two ways do microscopes contribute to the improvement of sight. For, when we look through a microscope, we neither see more visible points, nor are the collateral points more distinct, than when we look with the naked eye at objects placed at a due distance. A microscope brings us, as it were, into a new world. It presents us with a new scene of visible objects, quite different from what we behold with the naked eye. But herein consists the most remarkable difference, to wit, that whereas the objects perceived by the eye alone have a certain connexion with tangible objects, whereby we are taught to foresee what will ensue upon the approach or application of distant objects to the parts of our own body—which much conduceth to its preservation377—there is not the like connexion between things tangible and those visible objects that are perceived by help of a fine microscope.86. Hence, it is evident that, were our eyes turned into the nature of microscopes, we should not be much benefitted by the change. We should be deprived of the forementioned advantage we at present receive by the visive faculty, and have left us only the empty amusement of seeing, without any other benefit arising from it. But, in that case, it will perhaps be said, our sight would be endued with a far greater sharpness and penetration than it now hath. But I would fain know wherein consists that sharpness which is esteemed so great an excellency of sight. It is certain, from what we have already shewn378, that theminimum visibileis never greater or lesser, but in all cases constantly the same. And in the case of microscopical eyes, I see only this difference, to wit, that upon the ceasing of a certain observable connexion betwixt the divers perceptions of sight and touch, which before enabled us to[pg 171]regulate our actions by the eye, it would now be rendered utterly unserviceable to that purpose.87. Upon the whole, it seems that if we consider the use and end of sight, together with the present state and circumstances of our being, we shall not find any great cause to complain of any defect or imperfection in it, or easily conceive how it could be mended. With such admirable wisdom is that faculty contrived, both for the pleasure and convenience of life.88. Having finished what I intended to say concerning the Distance and Magnitude of objects, I come now to treat of the manner wherein the mind perceives by sight their Situation379. Among the discoveries of the last age, it is reputed none of the least, that the manner of vision has been more clearly explained than ever it had been before. There is, at this day, no one ignorant that the pictures of external objects are painted on the retina or fund of the eye; that we can see nothing which is not so painted; and that, according as the picture is more distinct or confused, so also is the perception we have of the object380. But then, in this explication of vision, there occurs one mighty difficulty, viz. the objects are painted in an inverted order on the bottom of the eye: the upper part of any object being painted on the lower part of the eye, and the lower part of the object on the upper part of the eye; and so also as to right and left. Since therefore the pictures are thus inverted, it is demanded, how it comes to pass that we see the objects erect and in their natural posture?Figure 489. In answer to this difficulty, we are told that the mind, perceiving an impulse of a ray of light on the upper part of the eye, considers this ray as coming in a direct line from the lower part of the object; and, in like manner, tracing the ray that strikes on the lower part of the eye, it is directed to the upper part of the object. Thus, in the adjacent figure,C, the lower point of the objectABC, is projected oncthe upper part of the eye. So likewise, the highest pointAis projected onathe lowest part of the eye; which makes the representationcbainverted. But the mind—considering[pg 172]the stroke that is made oncas coming in the straight lineCcfrom the lower end of the object; and the stroke or impulse ona, as coming in the lineAafrom the upper end of the object—is directed to make a right judgment of the situation of the objectABC, notwithstanding the picture of it be inverted. Moreover, this is illustrated by conceiving a blind man, who, holding in his hands two sticks that cross each other, doth with them touch the extremities of an object, placed in a perpendicular situation381. It is certain this man will judge that to be the upper part of the object which he touches with the stick held in the undermost hand, and that to be the lower part of the object which he touches with the stick in his uppermost hand. This is the common explication of the erect appearance of objects, which is generally received and acquiesced in, being (as Mr. Molyneux tells us,Diopt.part ii. ch. vii. p. 289)“allowed by all men as satisfactory.”90. But this account to me does not seem in any degree true. Did I perceive those impulses, decussations, and directions of the rays of light, in like manner as hath been set forth, then, indeed, it would not at first view be altogether void of probability. And there might be some pretence for the comparison of the blind man and his cross sticks. But the case is far otherwise. I know very well that I perceive no such thing. And, of consequence, I cannot thereby make an estimate of the situation of objects. Moreover, I appeal to any one's experience, whether he be conscious to himself that he thinks on the intersection made by the radius pencils, or pursues the impulses they give in right lines, whenever he perceives by sight the position of[pg 173]any object? To me it seems evident that crossing and tracing of the rays, &c. is never thought on by children, idiots, or, in truth, by any other, save only those who have applied themselves to the study of optics. And for the mind to judge of the situation of objects by those things without perceiving them, or to perceive them without knowing it382, take which you please, it is perfectly beyond my comprehension. Add to this, that the explaining the manner of vision by the example of cross sticks, and hunting for the object along the axes of the radius pencils, doth suppose the proper objects of sight to be perceived at a distance from us, contrary to what hath been demonstrated383. [We may therefore venture to pronounce this opinion, concerning the way wherein the mind perceives the erect appearance of objects, to be of a piece with those other tenets of writers in optics, which in the foregoing parts of this treatise we have had occasion to examine and refute384.]91. It remains, therefore, that we look for some other explication of this difficulty. And I believe it not impossible to find one, provided we examine it to the bottom, and carefully distinguish between the ideas of sight and touch; which cannot be too oft inculcated in treating of vision385. But, more especially throughout the consideration of this affair, we ought to carry that distinction in our thoughts; for that from want of a right understanding thereof, the difficulty of explaining erect vision seems chiefly to arise.92. In order to disentangle our minds from whatever prejudices we may entertain with relation to the subject in hand, nothing seems more apposite than the taking into our thoughts the case of one born blind, and afterwards, when grown up, made to see. And—though perhaps it may not be a task altogether easy and familiar to us, to divest ourselves entirely of the experiences received from sight, so as to be able to put our thoughts exactly in the posture of such a one's—we must, nevertheless, as far as possible, endeavour to frame true conceptions of what might reasonably be supposed to pass in his mind386.[pg 174]93. It is certain that a man actually blind, and who had continued so from his birth, would, by the sense of feeling, attain to have ideas of upper and lower. By the motion of his hand, he might discern the situation of any tangible object placed within his reach. That part on which he felt himself supported, or towards which he perceived his body to gravitate, he would termlower, and the contrary to thisupper; and accordingly denominate whatsoever objects he touched.94. But then, whatever judgments he makes concerning the situation of objects are confined to those only that are perceivable by touch. All those things that are intangible, and of a spiritual nature—his thoughts and desires, his passions, and in general all the modifications of his soul—to these he would never apply the terms upper and lower, except only in a metaphorical sense. He may perhaps, by way of allusion, speak of high or low thoughts: but those terms, in their proper signification, would never be applied to anything that was not conceived to exist without the mind. For, a man born blind, and remaining in the same state, could mean nothing else by the words higher and lower than a greater or lesser distance from the earth; which distance he would measure by the motion or application of his hand, or some other part of his body. It is, therefore, evident that all those things which, in respect of each other, would by him be thought higher or lower, must be such as were conceived to exist without his mind, in the ambient space387.95. Whence it plainly follows, that such a one, if we suppose him made to see, would not at first sight think that anything he saw was high or low, erect or inverted. For, it hath been already demonstrated, in sect. 41, that he would not think the things he perceived by sight to be at any distance from him, or without his mind. The objects to which he had hitherto been used to apply the terms up and down, high and low, were such only as affected, or were some way perceived by his touch. But the proper[pg 175]objects of vision make a new set of ideas, perfectly distinct and different from the former, and which can in no sort make themselves perceived by touch. There is, therefore, nothing at all that could induce him to think those terms applicable to them. Nor would he ever think it, till such time as he had observed their connexion with tangible objects, and the same prejudice388began to insinuate itself into his understanding, which, from their infancy, had grown up in the understandings of other men.96. To set this matter in a clearer light, I shall make use of an example. Suppose the above-mentioned blind person, by his touch, perceives a man to stand erect. Let us inquire into the manner of this. By the application of his hand to the several parts of a human body, he had perceived different tangible ideas; which being collected into sundry complex ones389have distinct names annexed to them. Thus, one combination of a certain tangible figure, bulk, and consistency of parts is called the head; another the hand; a third the foot, and so of the rest—all which complex ideas could, in his understanding, be made up only of ideas perceivable by touch. He had also, by his touch, obtained an idea of earth or ground, towards which he perceives the parts of his body to have a natural tendency. Now—byerectnothing more being meant than that perpendicular position of a man wherein his feet are nearest to the earth—if the blind person, by moving his hand over the parts of the man who stands before him, do perceive the tangible ideas that compose the head to be farthest from, and those that compose the feet to be nearest to, that other combination of tangible ideas which he calls earth, he will denominate that man erect. But, if we suppose him on a sudden to receive his sight, and that he behold a man standing before him, it is evident, in that case, he would neither judge the man he sees to be erect nor inverted; for he, never having known those terms applied to any other save tangible things, or which existed in the space without him, and what he sees neither being tangible, nor perceived as existing without, he could not[pg 176]know that, in propriety of language, they were applicable to it.97. Afterwards, when, upon turning his head or eyes up and down to the right and left, he shall observe the visible objects to change, and shall also attain to know that they are called by the same names, and connected with the objects perceived by touch; then, indeed, he will come to speak of them and their situation in the same terms that he has been used to apply to tangible things: and those that he perceives by turning up his eyes he will call upper, and those that by turning down his eyes he will call lower.98. And this seems to me the true reason why he should think those objects uppermost that are painted on the lower part of his eye. For, by turning the eye up they shall be distinctly seen; as likewise they that are painted on the highest part of the eye shall be distinctly seen by turning the eye down, and are for that reason esteemed lowest. For we have shewn that to the immediate objects of sight, considered in themselves, he would not attribute the terms high and low. It must therefore be on account of some circumstances which are observed to attend them. And these, it is plain, are the actions of turning the eye up and down, which suggest a very obvious reason why the mind should denominate the objects of sight accordingly high or low. And, without this motion of the eye—this turning it up and down in order to discern different objects—doubtlesserect,inverse, and other the like terms relating to the position of tangible objects, would never have been transferred, or in any degree apprehended to belong to the ideas of sight, the mere act of seeing including nothing in it to that purpose; whereas the different situations of the eye naturally direct the mind to make a suitable judgment of the situation of objects intromitted by it390.99. Farther, when he has by experience learned the connexion there is between the several ideas of sight and touch, he will be able, by the perception he has of the situation of visible things in respect of one another, to make a sudden and true estimate of the situation of outward, tangible things corresponding to them. And thus[pg 177]it is he shall perceive391by sight the situation of external392objects, which do not properly fall under that sense.100. I know we are very prone to think that, if just made to see, we should judge of the situation of visible things as we do now. But, we are also as prone to think that, at first sight, we should in the same way apprehend the distance and magnitude of objects, as we do now; which hath been shewn to be a false and groundless persuasion. And, for the like reasons, the same censure may be passed on the positive assurance that most men, before they have thought sufficiently of the matter, might have of their being able to determine by the eye, at first view, whether objects were erect or inverse.101. It will perhaps be objected to our opinion, that a man, for instance, being thought erect when his feet are next the earth, and inverted when his head is next the earth, it doth hence follow that, by the mere act of vision, without any experience or altering the situation of the eye, we should have determined whether he were erect or inverted. For both the earth itself, and the limbs of the man who stands thereon, being equally perceived by sight, one cannot choose seeing what part of the man is nearest the earth, and what part farthest from it, i.e. whether he be erect or inverted.102. To which I answer, the ideas which constitute the tangible earth and man are entirely different from those which constitute the visible earth and man. Nor was it possible, by virtue of the visive faculty alone, without superadding any experience of touch, or altering the position of the eye, ever to have known, or so much as suspected, there had been any relation or connexion between them. Hence, a man at first view would not denominate anything he saw,earth, orhead, orfoot; and consequently, he could not tell, by the mere act of vision, whether the head or feet were nearest the earth. Nor, indeed, would we have thereby any thought of earth or man, erect or inverse, at all—which will be made yet[pg 178]more evident, if we nicely observe, and make a particular comparison between, the ideas of both senses.103. That which I see is only variety of light and colours. That which I feel is hard or soft, hot or cold, rough or smooth. What similitude, what connexion, have those ideas with these? Or, how is it possible that any one should see reason to give one and the same name393to combinations of ideas so very different, before he had experienced their co-existence? We do not find there is any necessary connexion betwixt this or that tangible quality, and any colour whatsoever. And we may sometimes perceive colours, where there is nothing to be felt. All which doth make it manifest that no man, at first receiving of his sight394, would know there was any agreement between this or that particular object of his sight and any object of touch he had been already acquainted with. The colours therefore of the head would to him no more suggest the idea of head395than they would the idea of feet.104. Farther, we have at large shewn (vid. sect. 63 and 64) there is no discoverable necessary connexion between any given visible magnitude and any one particular tangible magnitude; but that it is entirely the result of custom and experience, and depends on foreign and accidental circumstances, that we can, by the perception of visible extension, inform ourselves what may be the extension of any tangible object connected with it. Hence, it is certain, that neither the visible magnitude of head or foot would bring along with them into the mind, at first opening of the eyes, the respective tangible magnitudes of those parts.105. By the foregoing section, it is plain the visible figure of any part of the body hath no necessary connexion with the tangible figure thereof, so as at first sight to suggest it to the mind. For, figure is the termination of magnitude. Whence it follows that no visible magnitude having in its own nature an aptness to suggest any one particular tangible magnitude, so neither can any visible figure be inseparably connected with its corresponding tangible figure, so as of itself, and in a way prior to experience, it might suggest it[pg 179]to the understanding. This will be farther evident, if we consider that what seems smooth and round to the touch may to sight, if viewed through a microscope, seem quite otherwise.106. From all which, laid together and duly considered, we may clearly deduce this inference:—In the first act of vision, no idea entering by the eye would have a perceivable connexion with the ideas to which the names earth, man, head, foot, &c. were annexed in the understanding of a person blind from his birth; so as in any sort to introduce them into his mind, or make themselves be called by the same names, and reputed the same things with them, as afterwards they come to be.107. There doth, nevertheless, remain one difficulty, which to some may seem to press hard on our opinion, and deserve not to be passed over. For, though it be granted that neither the colour, size, nor figure of the visible feet have any necessary connexion with the ideas that compose the tangible feet, so as to bring them at first sight into my mind, or make me in danger of confounding them, before I had been used to and for some time experienced their connexion; yet thus much seems undeniable, namely, that the number of the visible feet being the same with that of the tangible feet, I may from hence, without any experience of sight, reasonably conclude that they represent or are connected with the feet rather than the head. I say, it seems the idea of two visible feet will sooner suggest to the mind the idea of two tangible feet than of one head—so that the blind man, upon first reception of the visive faculty, might know which were the feet or two, and which the head or one.108. In order to get clear of this seeming difficulty, we need only observe that diversity of visible objects does not necessarily infer diversity of tangible objects corresponding to them. A picture painted with great variety of colours affects the touch in one uniform manner; it is therefore evident that I do not, by any necessary consecution, independent of experience, judge of the number of things tangible from the number of things visible. I should not therefore at first opening my eyes conclude that because I see two I shall feel two. How, therefore, can I, before experience teaches me, know that the visible legs, because[pg 180]two, are connected with the tangible legs; or the visible head, because one, is connected with the tangible head? The truth is, the things I see are so very different and heterogeneous from the things I feel that the perception of the one would never have suggested the other to my thoughts, or enabled me to pass the least judgment thereon, until I had experienced their connexion396.109. But, for a fuller illustration of this matter, it ought to be considered, that number (however some may reckon it amongst the primary qualities397) is nothing fixed and settled, really existing in things themselves. It is entirely the creature of the mind, considering either a simple idea by itself, or any combination of simple ideas to which it gives one name, and so makes it pass for a unit. According as the mind variously combines its ideas, the unit varies; and as the unit, so the number, which is only a collection of units, doth also vary. We call a window one, a chimney one; and yet a house, in which there are many windows and many chimneys, has an equal right to be called one; and many houses go to the making of one city. In these and the like instances, it is evident theunitconstantly relates to the particular draughts the mind makes of its ideas, to which it affixes names, and wherein it[pg 181]includes more or less, as best suits its own ends and purposes. Whatever therefore the mind considers as one, that is an unit. Every combination of ideas is considered as one thing by the mind, and in token thereof is marked by one name. Now, this naming and combining together of ideas is perfectly arbitrary, and done by the mind in such sort as experience shews it to be most convenient—without which our ideas had never been collected into such sundry distinct combinations as they now are.110. Hence, it follows that a man born blind, and afterwards, when grown up, made to see, would not, in the first act of vision, parcel out the ideas of sight into the same distinct collections that others do who have experienced which do regularly co-exist and are proper to be bundled up together under one name. He would not, for example, make into one complex idea, and thereby esteem and unite all those particular ideas which constitute the visible head or foot. For, there can be no reason assigned why he should do so, barely upon his seeing a man stand upright before him. There crowd into his mind the ideas which compose the visible man, in company with all the other ideas of sight perceived at the same time. But, all these ideas offered at once to his view he would not distribute into sundry distinct combinations, till such time as, by observing the motion of the parts of the man and other experiences, he comes to know which are to be separated and which to be collected together398.111. From what hath been premised, it is plain the objects of sight and touch make, if I may so say, two sets of ideas, which are widely different from each other. To objects of either kind we indifferently attribute the terms high and low, right and left, and such like, denoting the position or situation of things; but then we must well observe that the position of any object is determined with respect only to objects of the same sense. We say any object of touch is high or low, according as it is more or less distant from the tangible earth: and in like manner we[pg 182]denominate any object of sight high or low, in proportion as it is more or less distant from the visible earth. But, to define the situation of visible things with relation to the distance they bear from any tangible thing, orvice versa, this were absurd and perfectly unintelligible. For all visible things are equally in the mind, and take up no part of the external space; and consequently are equidistant from any tangible thing which exists without the mind399.112. Or rather, to speak truly, the proper objects of sight are at no distance, neither near nor far from any tangible thing. For, if we inquire narrowly into the matter, we shall find that those things only are compared together in respect of distance which exist after the same manner, or appertain unto the same sense. For, by the distance between any two points, nothing more is meant than the number of intermediate points. If the given points are visible, the distance between them is marked out by the number of the interjacent visible points; if they are tangible, the distance between them is a line consisting of tangible points; but, if they are one tangible and the other visible, the distance between them doth neither consist of points perceivable by sight nor by touch, i.e. it is utterly inconceivable400. This, perhaps, will not find an easy admission into all men's understanding. However, I should gladly be informed whether it be not true, by any one who will be at the pains to reflect a little, and apply it home to his thoughts.113. The not observing what has been delivered in the two last sections, seems to have occasioned no small part of the difficulty that occurs in the business of direct appearances. The head, which is painted nearest the earth, seems to be farthest from it; and on the other hand, the feet, which are painted farthest from the earth, are thought nearest to it. Herein lies the difficulty, which vanishes if we express the thing more clearly and free from ambiguity, thus:—How comes it that, to the eye, the visible head, which is nearest the tangible earth, seems farthest from the[pg 183]earth; and the visible feet, which are farthest from the tangible earth, seem nearest the earth? The question being thus proposed, who sees not the difficulty is founded on a supposition that the eye or visive faculty, or rather the soul by means thereof, should judge of the situation of visible objects with reference to their distance from the tangible earth? Whereas, it is evident the tangible earth is not perceived by sight. And it hath been shewn, in the two last preceding sections, that the location of visible objects is determined only by the distance they bear from one another, and that it is nonsense to talk of distance, far or near, between a visible and tangible thing.114. If we confine our thoughts to the proper objects of sight, the whole is plain and easy. The head is painted farthest from, and the feet nearest to, the visible earth; and so they appear to be. What is there strange or unaccountable in this? Let us suppose the pictures in the fund of the eye to be the immediate objects of sight401. The consequence is that things should appear in the same posture they are painted in; and is it not so? The head which is seen seems farthest from the earth which is seen; and the feet which are seen seem nearest to the earth which is seen. And just so they are painted.115. But, say you, the picture of the man is inverted, and yet the appearance is erect. I ask, what mean you by the picture of the man, or, which is the same thing, the visible man's being inverted? You tell me it is inverted, because the heels are uppermost and the head undermost? Explain me this. You say that by the head's being undermost, you mean that it is nearest to the earth; and, by the heels being uppermost, that they are farthest from the earth. I ask again, what earth you mean? You cannot mean the earth that is painted on the eye or the visible earth—for the picture of the head is farthest from the picture of the earth, and the picture of the feet nearest to the picture of the earth; and accordingly the visible head is farthest from the visible earth, and the visible feet nearest to it. It remains, therefore, that you mean the tangible earth; and so determine the situation of visible things with respect to tangible things—contrary to what hath been demonstrated in sect. 111 and 112. The two[pg 184]distinct provinces of sight and touch should be considered apart, and as though their objects had no intercourse, no manner of relation to one another, in point of distance or position402.
67. There is a celebrated phenomenon356the solution whereof I shall attempt to give, by the principles that have been laid down, in reference to the manner wherein we apprehend by sight the magnitude of objects.—The apparent magnitude of the moon, when placed in the horizon, is much greater than when it is in the meridian, though the angle under which the diameter of the moon is seen be not observed greater in the former case than in the latter; and[pg 159]the horizontal moon doth not constantly appear of the same bigness, but at some times seemeth far greater than at others.68. Now, in order to explain the reason of the moon's appearing greater than ordinary in the horizon, it must be observed that the particles which compose our atmosphere do intercept the rays of light proceeding from any object to the eye; and, by how much the greater is the portion of atmosphere interjacent between the object and the eye, by so much the more are the rays intercepted, and, by consequence, the appearance of the object rendered more faint—every object appearing more vigorous or more faint in proportion as it sendeth more or fewer rays into the eye. Now, between the eye and the moon when situated in the horizon there lies a far greater quantity of atmosphere than there does when the moon is in the meridian. Whence it comes to pass, that the appearance of the horizontal moon is fainter, and therefore, by sect. 56, it should be thought bigger in that situation than in the meridian, or in any other elevation above the horizon.69. Farther, the air being variously impregnated, sometimes more and sometimes less, with vapours and exhalations fitted to retund and intercept the rays of light, it follows that the appearance of the horizontal moon hath not always an equal faintness, and, by consequence, that luminary, though in the very same situation, is at one time judged greater than at another.70. That we have here given the true account of the phenomena of the horizontal moon, will, I suppose, be farther evident to any one from the following considerations:—First, it is plain, that which in this case suggests the idea of greater magnitude, must be something which is itself perceived; for, that which is unperceived cannot suggest to our perception any other thing357.Secondly, it must be something that does not constantly remain the same, but is subject to some change or variation; since the appearance of the horizontal moon varies, being at one time greater than at another. [Thirdly, it must not lie in the circumjacent or intermediate objects, such as mountains, houses, fields, &c.; because that when all those objects are[pg 160]excluded from sight the appearance is as great as ever358.] And yet,thirdly359, it cannot be the visible figure or magnitude; since that remains the same, or is rather lesser, by how much the moon is nearer to the horizon. It remains therefore, that the true cause is that affection or alteration of the visible appearance, which proceeds from the greater paucity of rays arriving at the eye, and which I term faintness: since this answers all the forementioned conditions, and I am not conscious of any other perception that does.71. Add to this that in misty weather it is a common observation, that the appearance of the horizontal moon is far larger than usual, which greatly conspires with and strengthens our opinion. Neither would it prove in the least irreconcilable with what we have said, if the horizontal moon should chance sometimes to seem enlarged beyond its usual extent, even in more serene weather. For, we must not only have regard to the mist which happens to be in the place where we stand; we ought also to take into our thoughts the whole sum of vapours and exhalations which lie betwixt the eye and the moon: all which co-operating to render the appearance of the moon more faint, and thereby increase its magnitude, it may chance to appear greater than it usually does even in the horizontal position, at a time when, though there be no extraordinary fog or haziness just in the place where we stand, yet the air between the eye and the moon, taken altogether, may be loaded with a greater quantity of interspersed vapours and exhalations than at other times360.72. It may be objected that, in consequence of our principles, the interposition of a body in some degree opaque, which may intercept a great part of the rays of light, should render the appearance of the moon in the meridian as large as when it is viewed in the horizon. To which I answer, it is not faintness anyhow applied that suggests[pg 161]greater magnitude; there being no necessary, but only an experimental, connexion between those two things. It follows that the faintness which enlarges the appearance must be applied in such sort, and with such circumstances, as have been observed to attend the vision of great magnitudes. When from a distance we behold great objects, the particles of the intermediate air and vapours, which are themselves unperceivable, do interrupt the rays of light, and thereby render the appearance less strong and vivid. Now, faintness of appearance, caused in this sort, hath been experienced to co-exist with great magnitude. But when it is caused by the interposition of an opaque sensible body, this circumstance alters the case; so that a faint appearance this way caused does not suggest greater magnitude, because it hath not been experienced to co-exist with it.73. Faintness, as well as all other ideas or perceptions which suggest magnitude or distance, does it in the same way that words suggest the notions to which they are annexed. Now, it is known a word pronounced with certain circumstances, or in a certain context with other words, hath not always the same import and signification that it hath when pronounced in some other circumstances, or different context of words. The very same visible appearance, as to faintness and all other respects, if placed on high, shall not suggest the same magnitude that it would if it were seen at an equal distance on a level with the eye. The reason whereof is, that we are rarely accustomed to view objects at a great height; our concerns lie among things situated rather before than above us; and accordingly our eyes are not placed on the top of our heads, but in such a position as is most convenient for us to see distant objects standing in our way. And, this situation of them being a circumstance which usually attends the vision of distant objects, we may from hence account for (what is commonly observed) an object's appearing of different magnitude, even with respect to its horizontal extension, on the top of a steeple, e.g. a hundred feet high, to one standing below, from what it would if placed at a hundred feet distance, on a level with his eye. For, it hath been shewn that the judgment we make on the magnitude of a thing depends not on the visible appearance only, but also on divers other circumstances, any[pg 162]one of which being omitted or varied may suffice to make some alteration in our judgment. Hence, the circumstance of viewing a distant object in such a situation as is usual and suits with the ordinary posture of the head and eyes, being omitted, and instead thereof a different situation of the object, which requires a different posture of the head, taking place—it is not to be wondered at if the magnitude be judged different. But it will be demanded, why a high object should constantly appear less than an equidistant low object of the same dimensions; for so it is observed to be. It may indeed be granted that the variation of some circumstances may vary the judgment made on the magnitude of high objects, which we are less used to look at; but it does not hence appear why they should be judged less rather than greater? I answer, that in case the magnitude of distant objects was suggested by the extent of their visible appearance alone, and thought proportional thereto, it is certain they would then be judged much less than now they seem to be. (Vid. sect. 79.) But, several circumstances concurring to form the judgment we make on the magnitude of distant objects, by means of which they appear far larger than others whose visible appearance hath an equal or even greater extension, it follows that upon the change or omission of any of those circumstances which are wont to attend the vision of distant objects, and so come to influence the judgments made on their magnitude, they shall proportionally appear less than otherwise they would. For, any of those things that caused an object to be thought greater than in proportion to its visible extension being either omitted, or applied without the usual circumstances, the judgment depends more entirely on the visible extension; and consequently the object must be judged less. Thus, in the present case the situation of the thing seen being different from what it usually is in those objects we have occasion to view, and whose magnitude we observe, it follows that the very same object being a hundred feet high, should seem less than if it was a hundred feet off, on (or nearly on) a level with the eye. What has been here set forth seems to me to have no small share in contributing to magnify the appearance of the horizontal moon, and deserves not to be passed over in the explication of it.[pg 163]74. If we attentively consider the phenomenon before us, we shall find the not discerning between the mediate and immediate objects of sight to be the chief cause of the difficulty that occurs in the explication of it. The magnitude of the visible moon, or that which is the proper and immediate object of vision361, is no greater when the moon is in the horizon than when it is in the meridian. How comes it, therefore, to seem greater in one situation than the other? What is it can put this cheat on the understanding? It has no other perception of the moon than what it gets by sight. And that which is seen is of the same extent—I say, the visible appearance hath the very same, or rather a less, magnitude, when the moon is viewed in the horizontal than when in the meridional position. And yet it is esteemed greater in the former than in the latter. Herein consists the difficulty; which doth vanish and admit of the most easy solution, if we consider that as the visible moon is not greater in the horizon than in the meridian, so neither is it thought to be so. It hath been already shewn that, in any act of vision, the visible object absolutely, or in itself, is little taken notice of—the mind still carrying its view from that to some tangible ideas, which have been observed to be connected with it, and by that means come to be suggested by it. So that when a thing is said to appear great or small, or whatever estimate be made of the magnitude of any thing, this is meant not of the visible but of the tangible object. This duly considered, it will be no hard matter to reconcile the seeming contradiction there is, that the moon should appear of a different bigness, the visible magnitude thereof remaining still the same. For, by sect. 56, the very same visible extension, with a different faintness, shall suggest a different tangible extension. When therefore the horizontal moon is said to appear greater than the meridional moon, this must be understood, not of a greater visible extension, but of a greater tangible extension, which, by reason of the more than ordinary faintness of the visible appearance, is suggested to the mind along with it.[pg 164]75. Many attempts have been made by learned men to account for this appearance362. Gassendus363, Des Cartes364, Hobbes365, and several others have employed their thoughts on that subject; but how fruitless and unsatisfactory their endeavours have been is sufficiently shewn in thePhilosophical Transactions366(Numb. 187, p. 314), where you may see their several opinions at large set forth and confuted, not without some surprise at the gross blunders that ingenious men have been forced into by endeavouring to reconcile this appearance with the ordinary principles of optics367. Since the writing of which there hath been published in theTransactions(Numb. 187, p. 323) another paper relating to the same affair, by the celebrated Dr. Wallis, wherein he attempts to account for that phenomenon; which, though it seems not to contain anything new, or different from what had been said before by others, I shall nevertheless consider in this place.76. His opinion, in short, is this:—We judge not of the magnitude of an object by the optic angle alone, but by the optic angle in conjunction with the distance. Hence, though the angle remain the same, or even become less, yet, if withal the distance seem to have been increased, the object shall appear greater. Now, one way whereby we estimate the distance of anything is by the number and extent of the intermediate objects. When therefore the moon is seen in the horizon, the variety of[pg 165]fields, houses, &c. together with the large prospect of the wide extended land or sea that lies between the eye and the utmost limb of the horizon, suggest unto the mind the idea of greater distance, and consequently magnify the appearance. And this, according to Dr. Wallis, is the true account of the extraordinary largeness attributed by the mind to the horizontal moon, at a time when the angle subtended by its diameter is not one jot greater than it used to be.77. With reference to this opinion, not to repeat what has been already said concerning distance368, I shall only observe,first, that if the prospect of interjacent objects be that which suggests the idea of farther distance, and this idea of farther distance be the cause that brings into the mind the idea of greater magnitude, it should hence follow that if one looked at the horizontal moon from behind a wall, it would appear no bigger than ordinary. For, in that case, the wall interposing cuts off all that prospect of sea and land, &c. which might otherwise increase the apparent distance, and thereby the apparent magnitude of the moon. Nor will it suffice to say, the memory doth even then suggest all that extent of land, &c. which lies within the horizon, which suggestion occasions a sudden judgment of sense, that the moon is farther off and larger than usual. For, ask any man who from such a station beholding the horizontal moon shall think her greater than usual, whether he hath at that time in his mind any idea of the intermediate objects, or long tract of land that lies between his eye and the extreme edge of the horizon? and whether it be that idea which is the cause of his making the aforementioned judgment? He will, without doubt, reply in the negative, and declare the horizontal moon shall appear greater than the meridional, though he never thinks of all or any of those things that lie between him and it. [And as for the absurdity of any idea's introducing into the mind another, whilst itself is not perceived, this has already fallen under our observation, and is too evident to need any farther enlargement on it369.]Secondly, it seems impossible, by this hypothesis, to account for the moon's[pg 166]appearing, in the very same situation, at one time greater than at another; which, nevertheless, has been shewn to be very agreeable to the principles we have laid down, and receives a most easy and natural explication from them. [370For the further clearing up of this point, it is to be observed, that what we immediately and properly see are only lights and colours in sundry situations and shades, and degrees of faintness and clearness, confusion and distinctness. All which visible objects are only in the mind; nor do they suggest aught external371, whether distance or magnitude, otherwise than by habitual connexion, as words do things. We are also to remark, that beside the straining of the eyes, and beside the vivid and faint, the distinct and confused appearances (which, bearing some proportion to lines and angles, have been substituted instead of them in the foregoing part of this Treatise), there are other means which suggest both distance and magnitude—particularly the situation of visible points or objects, as upper or lower; the former suggesting a farther distance and greater magnitude, the latter a nearer distance and lesser magnitude—all which is an effect only of custom and experience, there being really nothing intermediate in the line of distance between the uppermost and the lowermost, which are both equidistant, or rather at no distance from the eye; as there is also nothing in upper or lower which by necessary connexion should suggest greater or lesser magnitude. Now, as these customary experimental means of suggesting distance do likewise suggest magnitude, so they suggest the one as immediately as the other. I say, they do not (vide sect. 53) first suggest distance, and then leave the mind from thence to infer or compute magnitude, but suggest magnitude as immediately and directly as they suggest distance.]78. This phenomenon of the horizontal moon is a clear instance of the insufficiency of lines and angles for explaining the way wherein the mind perceives and estimates the magnitude of outward objects. There is, nevertheless, a use of computation by them372—in order to determine the[pg 167]apparent magnitude of things, so far as they have a connexion with and are proportional to those other ideas or perceptions which are the true and immediate occasions that suggest to the mind the apparent magnitude of things. But this in general may, I think, be observed concerning mathematical computation in optics—that it can never373be very precise and exact374, since the judgments we make of the magnitude of external things do often depend on several circumstances which are not proportional to or capable of being defined by lines and angles.79. From what has been said, we may safely deduce this consequence, to wit, that a man born blind, and made to see, would, at first opening of his eyes, make a very different judgment of the magnitude of objects intromitted by them from what others do. He would not consider the ideas of sight with reference to, or as having any connexion with, the ideas of touch. His view of them being entirely terminated within themselves, he can no otherwise judge them great or small than as they contain a greater or lesser number of visible points. Now, it being certain that any visible point can cover or exclude from view only one other visible point, it follows that whatever object intercepts the view of another hath an equal number of visible points with it; and, consequently, they shall both be thought by him to have the same magnitude. Hence, it is evident one in those circumstances would judge his thumb, with which he might hide a tower, or hinder its being seen, equal to that tower; or his hand, the interposition whereof might conceal the firmament from his view, equal to the firmament: how great an inequality soever there may, in our apprehensions, seem to be betwixt those two things, because of the customary and close connexion that has grown up in our minds between the objects of sight and touch, whereby the very different and distinct ideas of those two senses are so blended and confounded together as to be mistaken for one and the same thing—out of which prejudice we cannot easily extricate ourselves.[pg 168]80. For the better explaining the nature of vision, and setting the manner wherein we perceive magnitudes in a due light, I shall proceed to make some observations concerning matters relating thereto, whereof the want of reflection, and duly separating between tangible and visible ideas, is apt to create in us mistaken and confused notions. And,first, I shall observe, that theminimum visibileis exactly equal in all beings whatsoever that are endowed with the visive faculty375. No exquisite formation of the eye, no peculiar sharpness of sight, can make it less in one creature than in another; for, it not being distinguishable into parts, nor in anywise consisting of them, it must necessarily be the same to all. For, suppose it otherwise, and that theminimum visibileof a mite, for instance, be less than theminimum visibileof a man; the latter therefore may, by detraction of some part, be made equal to the former. It doth therefore consist of parts, which is inconsistent with the notion of aminimum visibileor point.81. It will, perhaps, be objected, that theminimum visibileof a man doth really and in itself contain parts whereby it surpasses that of a mite, though they are not perceivable by the man. To which I answer, theminimum visibilehaving (in like manner as all other the proper and immediate objects of sight) been shewn not to have any existence without the mind of him who sees it, it follows there cannot be any part of it that is not actually perceived and therefore visible. Now, for any object to contain several distinct[pg 169]visible parts, and at the same time to be aminimum visibile, is a manifest contradiction.82. Of these visible points we see at all times an equal number. It is every whit as great when our view is contracted and bounded by near objects as when it is extended to larger and remoter ones. For, it being impossible that oneminimum visibileshould obscure or keep out of sight more than one other, it is a plain consequence that, when my view is on all sides bounded by the walls of my study, I see just as many visible points as I could in case that, by the removal of the study-walls and all other obstructions, I had a full prospect of the circumjacent fields, mountains, sea, and open firmament. For, so long as I am shut up within the walls, by their interposition every point of the external objects is covered from my view. But, each point that is seen being able to cover or exclude from sight one only other corresponding point, it follows that, whilst my sight is confined to those narrow walls, I see as many points, orminima visibilia, as I should were those walls away, by looking on all the external objects whose prospect is intercepted by them. Whenever, therefore, we are said to have a greater prospect at one time than another, this must be understood with relation, not to the proper and immediate, but the secondary and mediate objects of vision—which, as hath been shewn, do properly belong to the touch.83. The visive faculty, considered with reference to its immediate objects, may be found to labour of two defects.First, in respect of the extent or number of visible points that are at once perceivable by it, which is narrow and limited to a certain degree. It can take in at one view but a certain determinate number ofminima visibilia, beyond which it cannot extend its prospect.Secondly, our sight is defective in that its view is not only narrow, but also for the most part confused. Of those things that we take in at one prospect, we can see but a few at once clearly and unconfusedly; and the more we fix our sight on any one object, by so much the darker and more indistinct shall the rest appear.84. Corresponding to these two defects of sight, we may imagine as many perfections, to wit, 1st. That of comprehending in one view a greater number of visible points;[pg 170]2dly, of being able to view them all equally and at once, with the utmost clearness and distinction. That those perfections are not actually in some intelligences of a different order and capacity from ours, it is impossible for us to know376.85. In neither of those two ways do microscopes contribute to the improvement of sight. For, when we look through a microscope, we neither see more visible points, nor are the collateral points more distinct, than when we look with the naked eye at objects placed at a due distance. A microscope brings us, as it were, into a new world. It presents us with a new scene of visible objects, quite different from what we behold with the naked eye. But herein consists the most remarkable difference, to wit, that whereas the objects perceived by the eye alone have a certain connexion with tangible objects, whereby we are taught to foresee what will ensue upon the approach or application of distant objects to the parts of our own body—which much conduceth to its preservation377—there is not the like connexion between things tangible and those visible objects that are perceived by help of a fine microscope.86. Hence, it is evident that, were our eyes turned into the nature of microscopes, we should not be much benefitted by the change. We should be deprived of the forementioned advantage we at present receive by the visive faculty, and have left us only the empty amusement of seeing, without any other benefit arising from it. But, in that case, it will perhaps be said, our sight would be endued with a far greater sharpness and penetration than it now hath. But I would fain know wherein consists that sharpness which is esteemed so great an excellency of sight. It is certain, from what we have already shewn378, that theminimum visibileis never greater or lesser, but in all cases constantly the same. And in the case of microscopical eyes, I see only this difference, to wit, that upon the ceasing of a certain observable connexion betwixt the divers perceptions of sight and touch, which before enabled us to[pg 171]regulate our actions by the eye, it would now be rendered utterly unserviceable to that purpose.87. Upon the whole, it seems that if we consider the use and end of sight, together with the present state and circumstances of our being, we shall not find any great cause to complain of any defect or imperfection in it, or easily conceive how it could be mended. With such admirable wisdom is that faculty contrived, both for the pleasure and convenience of life.88. Having finished what I intended to say concerning the Distance and Magnitude of objects, I come now to treat of the manner wherein the mind perceives by sight their Situation379. Among the discoveries of the last age, it is reputed none of the least, that the manner of vision has been more clearly explained than ever it had been before. There is, at this day, no one ignorant that the pictures of external objects are painted on the retina or fund of the eye; that we can see nothing which is not so painted; and that, according as the picture is more distinct or confused, so also is the perception we have of the object380. But then, in this explication of vision, there occurs one mighty difficulty, viz. the objects are painted in an inverted order on the bottom of the eye: the upper part of any object being painted on the lower part of the eye, and the lower part of the object on the upper part of the eye; and so also as to right and left. Since therefore the pictures are thus inverted, it is demanded, how it comes to pass that we see the objects erect and in their natural posture?Figure 489. In answer to this difficulty, we are told that the mind, perceiving an impulse of a ray of light on the upper part of the eye, considers this ray as coming in a direct line from the lower part of the object; and, in like manner, tracing the ray that strikes on the lower part of the eye, it is directed to the upper part of the object. Thus, in the adjacent figure,C, the lower point of the objectABC, is projected oncthe upper part of the eye. So likewise, the highest pointAis projected onathe lowest part of the eye; which makes the representationcbainverted. But the mind—considering[pg 172]the stroke that is made oncas coming in the straight lineCcfrom the lower end of the object; and the stroke or impulse ona, as coming in the lineAafrom the upper end of the object—is directed to make a right judgment of the situation of the objectABC, notwithstanding the picture of it be inverted. Moreover, this is illustrated by conceiving a blind man, who, holding in his hands two sticks that cross each other, doth with them touch the extremities of an object, placed in a perpendicular situation381. It is certain this man will judge that to be the upper part of the object which he touches with the stick held in the undermost hand, and that to be the lower part of the object which he touches with the stick in his uppermost hand. This is the common explication of the erect appearance of objects, which is generally received and acquiesced in, being (as Mr. Molyneux tells us,Diopt.part ii. ch. vii. p. 289)“allowed by all men as satisfactory.”90. But this account to me does not seem in any degree true. Did I perceive those impulses, decussations, and directions of the rays of light, in like manner as hath been set forth, then, indeed, it would not at first view be altogether void of probability. And there might be some pretence for the comparison of the blind man and his cross sticks. But the case is far otherwise. I know very well that I perceive no such thing. And, of consequence, I cannot thereby make an estimate of the situation of objects. Moreover, I appeal to any one's experience, whether he be conscious to himself that he thinks on the intersection made by the radius pencils, or pursues the impulses they give in right lines, whenever he perceives by sight the position of[pg 173]any object? To me it seems evident that crossing and tracing of the rays, &c. is never thought on by children, idiots, or, in truth, by any other, save only those who have applied themselves to the study of optics. And for the mind to judge of the situation of objects by those things without perceiving them, or to perceive them without knowing it382, take which you please, it is perfectly beyond my comprehension. Add to this, that the explaining the manner of vision by the example of cross sticks, and hunting for the object along the axes of the radius pencils, doth suppose the proper objects of sight to be perceived at a distance from us, contrary to what hath been demonstrated383. [We may therefore venture to pronounce this opinion, concerning the way wherein the mind perceives the erect appearance of objects, to be of a piece with those other tenets of writers in optics, which in the foregoing parts of this treatise we have had occasion to examine and refute384.]91. It remains, therefore, that we look for some other explication of this difficulty. And I believe it not impossible to find one, provided we examine it to the bottom, and carefully distinguish between the ideas of sight and touch; which cannot be too oft inculcated in treating of vision385. But, more especially throughout the consideration of this affair, we ought to carry that distinction in our thoughts; for that from want of a right understanding thereof, the difficulty of explaining erect vision seems chiefly to arise.92. In order to disentangle our minds from whatever prejudices we may entertain with relation to the subject in hand, nothing seems more apposite than the taking into our thoughts the case of one born blind, and afterwards, when grown up, made to see. And—though perhaps it may not be a task altogether easy and familiar to us, to divest ourselves entirely of the experiences received from sight, so as to be able to put our thoughts exactly in the posture of such a one's—we must, nevertheless, as far as possible, endeavour to frame true conceptions of what might reasonably be supposed to pass in his mind386.[pg 174]93. It is certain that a man actually blind, and who had continued so from his birth, would, by the sense of feeling, attain to have ideas of upper and lower. By the motion of his hand, he might discern the situation of any tangible object placed within his reach. That part on which he felt himself supported, or towards which he perceived his body to gravitate, he would termlower, and the contrary to thisupper; and accordingly denominate whatsoever objects he touched.94. But then, whatever judgments he makes concerning the situation of objects are confined to those only that are perceivable by touch. All those things that are intangible, and of a spiritual nature—his thoughts and desires, his passions, and in general all the modifications of his soul—to these he would never apply the terms upper and lower, except only in a metaphorical sense. He may perhaps, by way of allusion, speak of high or low thoughts: but those terms, in their proper signification, would never be applied to anything that was not conceived to exist without the mind. For, a man born blind, and remaining in the same state, could mean nothing else by the words higher and lower than a greater or lesser distance from the earth; which distance he would measure by the motion or application of his hand, or some other part of his body. It is, therefore, evident that all those things which, in respect of each other, would by him be thought higher or lower, must be such as were conceived to exist without his mind, in the ambient space387.95. Whence it plainly follows, that such a one, if we suppose him made to see, would not at first sight think that anything he saw was high or low, erect or inverted. For, it hath been already demonstrated, in sect. 41, that he would not think the things he perceived by sight to be at any distance from him, or without his mind. The objects to which he had hitherto been used to apply the terms up and down, high and low, were such only as affected, or were some way perceived by his touch. But the proper[pg 175]objects of vision make a new set of ideas, perfectly distinct and different from the former, and which can in no sort make themselves perceived by touch. There is, therefore, nothing at all that could induce him to think those terms applicable to them. Nor would he ever think it, till such time as he had observed their connexion with tangible objects, and the same prejudice388began to insinuate itself into his understanding, which, from their infancy, had grown up in the understandings of other men.96. To set this matter in a clearer light, I shall make use of an example. Suppose the above-mentioned blind person, by his touch, perceives a man to stand erect. Let us inquire into the manner of this. By the application of his hand to the several parts of a human body, he had perceived different tangible ideas; which being collected into sundry complex ones389have distinct names annexed to them. Thus, one combination of a certain tangible figure, bulk, and consistency of parts is called the head; another the hand; a third the foot, and so of the rest—all which complex ideas could, in his understanding, be made up only of ideas perceivable by touch. He had also, by his touch, obtained an idea of earth or ground, towards which he perceives the parts of his body to have a natural tendency. Now—byerectnothing more being meant than that perpendicular position of a man wherein his feet are nearest to the earth—if the blind person, by moving his hand over the parts of the man who stands before him, do perceive the tangible ideas that compose the head to be farthest from, and those that compose the feet to be nearest to, that other combination of tangible ideas which he calls earth, he will denominate that man erect. But, if we suppose him on a sudden to receive his sight, and that he behold a man standing before him, it is evident, in that case, he would neither judge the man he sees to be erect nor inverted; for he, never having known those terms applied to any other save tangible things, or which existed in the space without him, and what he sees neither being tangible, nor perceived as existing without, he could not[pg 176]know that, in propriety of language, they were applicable to it.97. Afterwards, when, upon turning his head or eyes up and down to the right and left, he shall observe the visible objects to change, and shall also attain to know that they are called by the same names, and connected with the objects perceived by touch; then, indeed, he will come to speak of them and their situation in the same terms that he has been used to apply to tangible things: and those that he perceives by turning up his eyes he will call upper, and those that by turning down his eyes he will call lower.98. And this seems to me the true reason why he should think those objects uppermost that are painted on the lower part of his eye. For, by turning the eye up they shall be distinctly seen; as likewise they that are painted on the highest part of the eye shall be distinctly seen by turning the eye down, and are for that reason esteemed lowest. For we have shewn that to the immediate objects of sight, considered in themselves, he would not attribute the terms high and low. It must therefore be on account of some circumstances which are observed to attend them. And these, it is plain, are the actions of turning the eye up and down, which suggest a very obvious reason why the mind should denominate the objects of sight accordingly high or low. And, without this motion of the eye—this turning it up and down in order to discern different objects—doubtlesserect,inverse, and other the like terms relating to the position of tangible objects, would never have been transferred, or in any degree apprehended to belong to the ideas of sight, the mere act of seeing including nothing in it to that purpose; whereas the different situations of the eye naturally direct the mind to make a suitable judgment of the situation of objects intromitted by it390.99. Farther, when he has by experience learned the connexion there is between the several ideas of sight and touch, he will be able, by the perception he has of the situation of visible things in respect of one another, to make a sudden and true estimate of the situation of outward, tangible things corresponding to them. And thus[pg 177]it is he shall perceive391by sight the situation of external392objects, which do not properly fall under that sense.100. I know we are very prone to think that, if just made to see, we should judge of the situation of visible things as we do now. But, we are also as prone to think that, at first sight, we should in the same way apprehend the distance and magnitude of objects, as we do now; which hath been shewn to be a false and groundless persuasion. And, for the like reasons, the same censure may be passed on the positive assurance that most men, before they have thought sufficiently of the matter, might have of their being able to determine by the eye, at first view, whether objects were erect or inverse.101. It will perhaps be objected to our opinion, that a man, for instance, being thought erect when his feet are next the earth, and inverted when his head is next the earth, it doth hence follow that, by the mere act of vision, without any experience or altering the situation of the eye, we should have determined whether he were erect or inverted. For both the earth itself, and the limbs of the man who stands thereon, being equally perceived by sight, one cannot choose seeing what part of the man is nearest the earth, and what part farthest from it, i.e. whether he be erect or inverted.102. To which I answer, the ideas which constitute the tangible earth and man are entirely different from those which constitute the visible earth and man. Nor was it possible, by virtue of the visive faculty alone, without superadding any experience of touch, or altering the position of the eye, ever to have known, or so much as suspected, there had been any relation or connexion between them. Hence, a man at first view would not denominate anything he saw,earth, orhead, orfoot; and consequently, he could not tell, by the mere act of vision, whether the head or feet were nearest the earth. Nor, indeed, would we have thereby any thought of earth or man, erect or inverse, at all—which will be made yet[pg 178]more evident, if we nicely observe, and make a particular comparison between, the ideas of both senses.103. That which I see is only variety of light and colours. That which I feel is hard or soft, hot or cold, rough or smooth. What similitude, what connexion, have those ideas with these? Or, how is it possible that any one should see reason to give one and the same name393to combinations of ideas so very different, before he had experienced their co-existence? We do not find there is any necessary connexion betwixt this or that tangible quality, and any colour whatsoever. And we may sometimes perceive colours, where there is nothing to be felt. All which doth make it manifest that no man, at first receiving of his sight394, would know there was any agreement between this or that particular object of his sight and any object of touch he had been already acquainted with. The colours therefore of the head would to him no more suggest the idea of head395than they would the idea of feet.104. Farther, we have at large shewn (vid. sect. 63 and 64) there is no discoverable necessary connexion between any given visible magnitude and any one particular tangible magnitude; but that it is entirely the result of custom and experience, and depends on foreign and accidental circumstances, that we can, by the perception of visible extension, inform ourselves what may be the extension of any tangible object connected with it. Hence, it is certain, that neither the visible magnitude of head or foot would bring along with them into the mind, at first opening of the eyes, the respective tangible magnitudes of those parts.105. By the foregoing section, it is plain the visible figure of any part of the body hath no necessary connexion with the tangible figure thereof, so as at first sight to suggest it to the mind. For, figure is the termination of magnitude. Whence it follows that no visible magnitude having in its own nature an aptness to suggest any one particular tangible magnitude, so neither can any visible figure be inseparably connected with its corresponding tangible figure, so as of itself, and in a way prior to experience, it might suggest it[pg 179]to the understanding. This will be farther evident, if we consider that what seems smooth and round to the touch may to sight, if viewed through a microscope, seem quite otherwise.106. From all which, laid together and duly considered, we may clearly deduce this inference:—In the first act of vision, no idea entering by the eye would have a perceivable connexion with the ideas to which the names earth, man, head, foot, &c. were annexed in the understanding of a person blind from his birth; so as in any sort to introduce them into his mind, or make themselves be called by the same names, and reputed the same things with them, as afterwards they come to be.107. There doth, nevertheless, remain one difficulty, which to some may seem to press hard on our opinion, and deserve not to be passed over. For, though it be granted that neither the colour, size, nor figure of the visible feet have any necessary connexion with the ideas that compose the tangible feet, so as to bring them at first sight into my mind, or make me in danger of confounding them, before I had been used to and for some time experienced their connexion; yet thus much seems undeniable, namely, that the number of the visible feet being the same with that of the tangible feet, I may from hence, without any experience of sight, reasonably conclude that they represent or are connected with the feet rather than the head. I say, it seems the idea of two visible feet will sooner suggest to the mind the idea of two tangible feet than of one head—so that the blind man, upon first reception of the visive faculty, might know which were the feet or two, and which the head or one.108. In order to get clear of this seeming difficulty, we need only observe that diversity of visible objects does not necessarily infer diversity of tangible objects corresponding to them. A picture painted with great variety of colours affects the touch in one uniform manner; it is therefore evident that I do not, by any necessary consecution, independent of experience, judge of the number of things tangible from the number of things visible. I should not therefore at first opening my eyes conclude that because I see two I shall feel two. How, therefore, can I, before experience teaches me, know that the visible legs, because[pg 180]two, are connected with the tangible legs; or the visible head, because one, is connected with the tangible head? The truth is, the things I see are so very different and heterogeneous from the things I feel that the perception of the one would never have suggested the other to my thoughts, or enabled me to pass the least judgment thereon, until I had experienced their connexion396.109. But, for a fuller illustration of this matter, it ought to be considered, that number (however some may reckon it amongst the primary qualities397) is nothing fixed and settled, really existing in things themselves. It is entirely the creature of the mind, considering either a simple idea by itself, or any combination of simple ideas to which it gives one name, and so makes it pass for a unit. According as the mind variously combines its ideas, the unit varies; and as the unit, so the number, which is only a collection of units, doth also vary. We call a window one, a chimney one; and yet a house, in which there are many windows and many chimneys, has an equal right to be called one; and many houses go to the making of one city. In these and the like instances, it is evident theunitconstantly relates to the particular draughts the mind makes of its ideas, to which it affixes names, and wherein it[pg 181]includes more or less, as best suits its own ends and purposes. Whatever therefore the mind considers as one, that is an unit. Every combination of ideas is considered as one thing by the mind, and in token thereof is marked by one name. Now, this naming and combining together of ideas is perfectly arbitrary, and done by the mind in such sort as experience shews it to be most convenient—without which our ideas had never been collected into such sundry distinct combinations as they now are.110. Hence, it follows that a man born blind, and afterwards, when grown up, made to see, would not, in the first act of vision, parcel out the ideas of sight into the same distinct collections that others do who have experienced which do regularly co-exist and are proper to be bundled up together under one name. He would not, for example, make into one complex idea, and thereby esteem and unite all those particular ideas which constitute the visible head or foot. For, there can be no reason assigned why he should do so, barely upon his seeing a man stand upright before him. There crowd into his mind the ideas which compose the visible man, in company with all the other ideas of sight perceived at the same time. But, all these ideas offered at once to his view he would not distribute into sundry distinct combinations, till such time as, by observing the motion of the parts of the man and other experiences, he comes to know which are to be separated and which to be collected together398.111. From what hath been premised, it is plain the objects of sight and touch make, if I may so say, two sets of ideas, which are widely different from each other. To objects of either kind we indifferently attribute the terms high and low, right and left, and such like, denoting the position or situation of things; but then we must well observe that the position of any object is determined with respect only to objects of the same sense. We say any object of touch is high or low, according as it is more or less distant from the tangible earth: and in like manner we[pg 182]denominate any object of sight high or low, in proportion as it is more or less distant from the visible earth. But, to define the situation of visible things with relation to the distance they bear from any tangible thing, orvice versa, this were absurd and perfectly unintelligible. For all visible things are equally in the mind, and take up no part of the external space; and consequently are equidistant from any tangible thing which exists without the mind399.112. Or rather, to speak truly, the proper objects of sight are at no distance, neither near nor far from any tangible thing. For, if we inquire narrowly into the matter, we shall find that those things only are compared together in respect of distance which exist after the same manner, or appertain unto the same sense. For, by the distance between any two points, nothing more is meant than the number of intermediate points. If the given points are visible, the distance between them is marked out by the number of the interjacent visible points; if they are tangible, the distance between them is a line consisting of tangible points; but, if they are one tangible and the other visible, the distance between them doth neither consist of points perceivable by sight nor by touch, i.e. it is utterly inconceivable400. This, perhaps, will not find an easy admission into all men's understanding. However, I should gladly be informed whether it be not true, by any one who will be at the pains to reflect a little, and apply it home to his thoughts.113. The not observing what has been delivered in the two last sections, seems to have occasioned no small part of the difficulty that occurs in the business of direct appearances. The head, which is painted nearest the earth, seems to be farthest from it; and on the other hand, the feet, which are painted farthest from the earth, are thought nearest to it. Herein lies the difficulty, which vanishes if we express the thing more clearly and free from ambiguity, thus:—How comes it that, to the eye, the visible head, which is nearest the tangible earth, seems farthest from the[pg 183]earth; and the visible feet, which are farthest from the tangible earth, seem nearest the earth? The question being thus proposed, who sees not the difficulty is founded on a supposition that the eye or visive faculty, or rather the soul by means thereof, should judge of the situation of visible objects with reference to their distance from the tangible earth? Whereas, it is evident the tangible earth is not perceived by sight. And it hath been shewn, in the two last preceding sections, that the location of visible objects is determined only by the distance they bear from one another, and that it is nonsense to talk of distance, far or near, between a visible and tangible thing.114. If we confine our thoughts to the proper objects of sight, the whole is plain and easy. The head is painted farthest from, and the feet nearest to, the visible earth; and so they appear to be. What is there strange or unaccountable in this? Let us suppose the pictures in the fund of the eye to be the immediate objects of sight401. The consequence is that things should appear in the same posture they are painted in; and is it not so? The head which is seen seems farthest from the earth which is seen; and the feet which are seen seem nearest to the earth which is seen. And just so they are painted.115. But, say you, the picture of the man is inverted, and yet the appearance is erect. I ask, what mean you by the picture of the man, or, which is the same thing, the visible man's being inverted? You tell me it is inverted, because the heels are uppermost and the head undermost? Explain me this. You say that by the head's being undermost, you mean that it is nearest to the earth; and, by the heels being uppermost, that they are farthest from the earth. I ask again, what earth you mean? You cannot mean the earth that is painted on the eye or the visible earth—for the picture of the head is farthest from the picture of the earth, and the picture of the feet nearest to the picture of the earth; and accordingly the visible head is farthest from the visible earth, and the visible feet nearest to it. It remains, therefore, that you mean the tangible earth; and so determine the situation of visible things with respect to tangible things—contrary to what hath been demonstrated in sect. 111 and 112. The two[pg 184]distinct provinces of sight and touch should be considered apart, and as though their objects had no intercourse, no manner of relation to one another, in point of distance or position402.
67. There is a celebrated phenomenon356the solution whereof I shall attempt to give, by the principles that have been laid down, in reference to the manner wherein we apprehend by sight the magnitude of objects.—The apparent magnitude of the moon, when placed in the horizon, is much greater than when it is in the meridian, though the angle under which the diameter of the moon is seen be not observed greater in the former case than in the latter; and[pg 159]the horizontal moon doth not constantly appear of the same bigness, but at some times seemeth far greater than at others.68. Now, in order to explain the reason of the moon's appearing greater than ordinary in the horizon, it must be observed that the particles which compose our atmosphere do intercept the rays of light proceeding from any object to the eye; and, by how much the greater is the portion of atmosphere interjacent between the object and the eye, by so much the more are the rays intercepted, and, by consequence, the appearance of the object rendered more faint—every object appearing more vigorous or more faint in proportion as it sendeth more or fewer rays into the eye. Now, between the eye and the moon when situated in the horizon there lies a far greater quantity of atmosphere than there does when the moon is in the meridian. Whence it comes to pass, that the appearance of the horizontal moon is fainter, and therefore, by sect. 56, it should be thought bigger in that situation than in the meridian, or in any other elevation above the horizon.69. Farther, the air being variously impregnated, sometimes more and sometimes less, with vapours and exhalations fitted to retund and intercept the rays of light, it follows that the appearance of the horizontal moon hath not always an equal faintness, and, by consequence, that luminary, though in the very same situation, is at one time judged greater than at another.70. That we have here given the true account of the phenomena of the horizontal moon, will, I suppose, be farther evident to any one from the following considerations:—First, it is plain, that which in this case suggests the idea of greater magnitude, must be something which is itself perceived; for, that which is unperceived cannot suggest to our perception any other thing357.Secondly, it must be something that does not constantly remain the same, but is subject to some change or variation; since the appearance of the horizontal moon varies, being at one time greater than at another. [Thirdly, it must not lie in the circumjacent or intermediate objects, such as mountains, houses, fields, &c.; because that when all those objects are[pg 160]excluded from sight the appearance is as great as ever358.] And yet,thirdly359, it cannot be the visible figure or magnitude; since that remains the same, or is rather lesser, by how much the moon is nearer to the horizon. It remains therefore, that the true cause is that affection or alteration of the visible appearance, which proceeds from the greater paucity of rays arriving at the eye, and which I term faintness: since this answers all the forementioned conditions, and I am not conscious of any other perception that does.71. Add to this that in misty weather it is a common observation, that the appearance of the horizontal moon is far larger than usual, which greatly conspires with and strengthens our opinion. Neither would it prove in the least irreconcilable with what we have said, if the horizontal moon should chance sometimes to seem enlarged beyond its usual extent, even in more serene weather. For, we must not only have regard to the mist which happens to be in the place where we stand; we ought also to take into our thoughts the whole sum of vapours and exhalations which lie betwixt the eye and the moon: all which co-operating to render the appearance of the moon more faint, and thereby increase its magnitude, it may chance to appear greater than it usually does even in the horizontal position, at a time when, though there be no extraordinary fog or haziness just in the place where we stand, yet the air between the eye and the moon, taken altogether, may be loaded with a greater quantity of interspersed vapours and exhalations than at other times360.72. It may be objected that, in consequence of our principles, the interposition of a body in some degree opaque, which may intercept a great part of the rays of light, should render the appearance of the moon in the meridian as large as when it is viewed in the horizon. To which I answer, it is not faintness anyhow applied that suggests[pg 161]greater magnitude; there being no necessary, but only an experimental, connexion between those two things. It follows that the faintness which enlarges the appearance must be applied in such sort, and with such circumstances, as have been observed to attend the vision of great magnitudes. When from a distance we behold great objects, the particles of the intermediate air and vapours, which are themselves unperceivable, do interrupt the rays of light, and thereby render the appearance less strong and vivid. Now, faintness of appearance, caused in this sort, hath been experienced to co-exist with great magnitude. But when it is caused by the interposition of an opaque sensible body, this circumstance alters the case; so that a faint appearance this way caused does not suggest greater magnitude, because it hath not been experienced to co-exist with it.73. Faintness, as well as all other ideas or perceptions which suggest magnitude or distance, does it in the same way that words suggest the notions to which they are annexed. Now, it is known a word pronounced with certain circumstances, or in a certain context with other words, hath not always the same import and signification that it hath when pronounced in some other circumstances, or different context of words. The very same visible appearance, as to faintness and all other respects, if placed on high, shall not suggest the same magnitude that it would if it were seen at an equal distance on a level with the eye. The reason whereof is, that we are rarely accustomed to view objects at a great height; our concerns lie among things situated rather before than above us; and accordingly our eyes are not placed on the top of our heads, but in such a position as is most convenient for us to see distant objects standing in our way. And, this situation of them being a circumstance which usually attends the vision of distant objects, we may from hence account for (what is commonly observed) an object's appearing of different magnitude, even with respect to its horizontal extension, on the top of a steeple, e.g. a hundred feet high, to one standing below, from what it would if placed at a hundred feet distance, on a level with his eye. For, it hath been shewn that the judgment we make on the magnitude of a thing depends not on the visible appearance only, but also on divers other circumstances, any[pg 162]one of which being omitted or varied may suffice to make some alteration in our judgment. Hence, the circumstance of viewing a distant object in such a situation as is usual and suits with the ordinary posture of the head and eyes, being omitted, and instead thereof a different situation of the object, which requires a different posture of the head, taking place—it is not to be wondered at if the magnitude be judged different. But it will be demanded, why a high object should constantly appear less than an equidistant low object of the same dimensions; for so it is observed to be. It may indeed be granted that the variation of some circumstances may vary the judgment made on the magnitude of high objects, which we are less used to look at; but it does not hence appear why they should be judged less rather than greater? I answer, that in case the magnitude of distant objects was suggested by the extent of their visible appearance alone, and thought proportional thereto, it is certain they would then be judged much less than now they seem to be. (Vid. sect. 79.) But, several circumstances concurring to form the judgment we make on the magnitude of distant objects, by means of which they appear far larger than others whose visible appearance hath an equal or even greater extension, it follows that upon the change or omission of any of those circumstances which are wont to attend the vision of distant objects, and so come to influence the judgments made on their magnitude, they shall proportionally appear less than otherwise they would. For, any of those things that caused an object to be thought greater than in proportion to its visible extension being either omitted, or applied without the usual circumstances, the judgment depends more entirely on the visible extension; and consequently the object must be judged less. Thus, in the present case the situation of the thing seen being different from what it usually is in those objects we have occasion to view, and whose magnitude we observe, it follows that the very same object being a hundred feet high, should seem less than if it was a hundred feet off, on (or nearly on) a level with the eye. What has been here set forth seems to me to have no small share in contributing to magnify the appearance of the horizontal moon, and deserves not to be passed over in the explication of it.[pg 163]74. If we attentively consider the phenomenon before us, we shall find the not discerning between the mediate and immediate objects of sight to be the chief cause of the difficulty that occurs in the explication of it. The magnitude of the visible moon, or that which is the proper and immediate object of vision361, is no greater when the moon is in the horizon than when it is in the meridian. How comes it, therefore, to seem greater in one situation than the other? What is it can put this cheat on the understanding? It has no other perception of the moon than what it gets by sight. And that which is seen is of the same extent—I say, the visible appearance hath the very same, or rather a less, magnitude, when the moon is viewed in the horizontal than when in the meridional position. And yet it is esteemed greater in the former than in the latter. Herein consists the difficulty; which doth vanish and admit of the most easy solution, if we consider that as the visible moon is not greater in the horizon than in the meridian, so neither is it thought to be so. It hath been already shewn that, in any act of vision, the visible object absolutely, or in itself, is little taken notice of—the mind still carrying its view from that to some tangible ideas, which have been observed to be connected with it, and by that means come to be suggested by it. So that when a thing is said to appear great or small, or whatever estimate be made of the magnitude of any thing, this is meant not of the visible but of the tangible object. This duly considered, it will be no hard matter to reconcile the seeming contradiction there is, that the moon should appear of a different bigness, the visible magnitude thereof remaining still the same. For, by sect. 56, the very same visible extension, with a different faintness, shall suggest a different tangible extension. When therefore the horizontal moon is said to appear greater than the meridional moon, this must be understood, not of a greater visible extension, but of a greater tangible extension, which, by reason of the more than ordinary faintness of the visible appearance, is suggested to the mind along with it.[pg 164]75. Many attempts have been made by learned men to account for this appearance362. Gassendus363, Des Cartes364, Hobbes365, and several others have employed their thoughts on that subject; but how fruitless and unsatisfactory their endeavours have been is sufficiently shewn in thePhilosophical Transactions366(Numb. 187, p. 314), where you may see their several opinions at large set forth and confuted, not without some surprise at the gross blunders that ingenious men have been forced into by endeavouring to reconcile this appearance with the ordinary principles of optics367. Since the writing of which there hath been published in theTransactions(Numb. 187, p. 323) another paper relating to the same affair, by the celebrated Dr. Wallis, wherein he attempts to account for that phenomenon; which, though it seems not to contain anything new, or different from what had been said before by others, I shall nevertheless consider in this place.76. His opinion, in short, is this:—We judge not of the magnitude of an object by the optic angle alone, but by the optic angle in conjunction with the distance. Hence, though the angle remain the same, or even become less, yet, if withal the distance seem to have been increased, the object shall appear greater. Now, one way whereby we estimate the distance of anything is by the number and extent of the intermediate objects. When therefore the moon is seen in the horizon, the variety of[pg 165]fields, houses, &c. together with the large prospect of the wide extended land or sea that lies between the eye and the utmost limb of the horizon, suggest unto the mind the idea of greater distance, and consequently magnify the appearance. And this, according to Dr. Wallis, is the true account of the extraordinary largeness attributed by the mind to the horizontal moon, at a time when the angle subtended by its diameter is not one jot greater than it used to be.77. With reference to this opinion, not to repeat what has been already said concerning distance368, I shall only observe,first, that if the prospect of interjacent objects be that which suggests the idea of farther distance, and this idea of farther distance be the cause that brings into the mind the idea of greater magnitude, it should hence follow that if one looked at the horizontal moon from behind a wall, it would appear no bigger than ordinary. For, in that case, the wall interposing cuts off all that prospect of sea and land, &c. which might otherwise increase the apparent distance, and thereby the apparent magnitude of the moon. Nor will it suffice to say, the memory doth even then suggest all that extent of land, &c. which lies within the horizon, which suggestion occasions a sudden judgment of sense, that the moon is farther off and larger than usual. For, ask any man who from such a station beholding the horizontal moon shall think her greater than usual, whether he hath at that time in his mind any idea of the intermediate objects, or long tract of land that lies between his eye and the extreme edge of the horizon? and whether it be that idea which is the cause of his making the aforementioned judgment? He will, without doubt, reply in the negative, and declare the horizontal moon shall appear greater than the meridional, though he never thinks of all or any of those things that lie between him and it. [And as for the absurdity of any idea's introducing into the mind another, whilst itself is not perceived, this has already fallen under our observation, and is too evident to need any farther enlargement on it369.]Secondly, it seems impossible, by this hypothesis, to account for the moon's[pg 166]appearing, in the very same situation, at one time greater than at another; which, nevertheless, has been shewn to be very agreeable to the principles we have laid down, and receives a most easy and natural explication from them. [370For the further clearing up of this point, it is to be observed, that what we immediately and properly see are only lights and colours in sundry situations and shades, and degrees of faintness and clearness, confusion and distinctness. All which visible objects are only in the mind; nor do they suggest aught external371, whether distance or magnitude, otherwise than by habitual connexion, as words do things. We are also to remark, that beside the straining of the eyes, and beside the vivid and faint, the distinct and confused appearances (which, bearing some proportion to lines and angles, have been substituted instead of them in the foregoing part of this Treatise), there are other means which suggest both distance and magnitude—particularly the situation of visible points or objects, as upper or lower; the former suggesting a farther distance and greater magnitude, the latter a nearer distance and lesser magnitude—all which is an effect only of custom and experience, there being really nothing intermediate in the line of distance between the uppermost and the lowermost, which are both equidistant, or rather at no distance from the eye; as there is also nothing in upper or lower which by necessary connexion should suggest greater or lesser magnitude. Now, as these customary experimental means of suggesting distance do likewise suggest magnitude, so they suggest the one as immediately as the other. I say, they do not (vide sect. 53) first suggest distance, and then leave the mind from thence to infer or compute magnitude, but suggest magnitude as immediately and directly as they suggest distance.]78. This phenomenon of the horizontal moon is a clear instance of the insufficiency of lines and angles for explaining the way wherein the mind perceives and estimates the magnitude of outward objects. There is, nevertheless, a use of computation by them372—in order to determine the[pg 167]apparent magnitude of things, so far as they have a connexion with and are proportional to those other ideas or perceptions which are the true and immediate occasions that suggest to the mind the apparent magnitude of things. But this in general may, I think, be observed concerning mathematical computation in optics—that it can never373be very precise and exact374, since the judgments we make of the magnitude of external things do often depend on several circumstances which are not proportional to or capable of being defined by lines and angles.79. From what has been said, we may safely deduce this consequence, to wit, that a man born blind, and made to see, would, at first opening of his eyes, make a very different judgment of the magnitude of objects intromitted by them from what others do. He would not consider the ideas of sight with reference to, or as having any connexion with, the ideas of touch. His view of them being entirely terminated within themselves, he can no otherwise judge them great or small than as they contain a greater or lesser number of visible points. Now, it being certain that any visible point can cover or exclude from view only one other visible point, it follows that whatever object intercepts the view of another hath an equal number of visible points with it; and, consequently, they shall both be thought by him to have the same magnitude. Hence, it is evident one in those circumstances would judge his thumb, with which he might hide a tower, or hinder its being seen, equal to that tower; or his hand, the interposition whereof might conceal the firmament from his view, equal to the firmament: how great an inequality soever there may, in our apprehensions, seem to be betwixt those two things, because of the customary and close connexion that has grown up in our minds between the objects of sight and touch, whereby the very different and distinct ideas of those two senses are so blended and confounded together as to be mistaken for one and the same thing—out of which prejudice we cannot easily extricate ourselves.[pg 168]80. For the better explaining the nature of vision, and setting the manner wherein we perceive magnitudes in a due light, I shall proceed to make some observations concerning matters relating thereto, whereof the want of reflection, and duly separating between tangible and visible ideas, is apt to create in us mistaken and confused notions. And,first, I shall observe, that theminimum visibileis exactly equal in all beings whatsoever that are endowed with the visive faculty375. No exquisite formation of the eye, no peculiar sharpness of sight, can make it less in one creature than in another; for, it not being distinguishable into parts, nor in anywise consisting of them, it must necessarily be the same to all. For, suppose it otherwise, and that theminimum visibileof a mite, for instance, be less than theminimum visibileof a man; the latter therefore may, by detraction of some part, be made equal to the former. It doth therefore consist of parts, which is inconsistent with the notion of aminimum visibileor point.81. It will, perhaps, be objected, that theminimum visibileof a man doth really and in itself contain parts whereby it surpasses that of a mite, though they are not perceivable by the man. To which I answer, theminimum visibilehaving (in like manner as all other the proper and immediate objects of sight) been shewn not to have any existence without the mind of him who sees it, it follows there cannot be any part of it that is not actually perceived and therefore visible. Now, for any object to contain several distinct[pg 169]visible parts, and at the same time to be aminimum visibile, is a manifest contradiction.82. Of these visible points we see at all times an equal number. It is every whit as great when our view is contracted and bounded by near objects as when it is extended to larger and remoter ones. For, it being impossible that oneminimum visibileshould obscure or keep out of sight more than one other, it is a plain consequence that, when my view is on all sides bounded by the walls of my study, I see just as many visible points as I could in case that, by the removal of the study-walls and all other obstructions, I had a full prospect of the circumjacent fields, mountains, sea, and open firmament. For, so long as I am shut up within the walls, by their interposition every point of the external objects is covered from my view. But, each point that is seen being able to cover or exclude from sight one only other corresponding point, it follows that, whilst my sight is confined to those narrow walls, I see as many points, orminima visibilia, as I should were those walls away, by looking on all the external objects whose prospect is intercepted by them. Whenever, therefore, we are said to have a greater prospect at one time than another, this must be understood with relation, not to the proper and immediate, but the secondary and mediate objects of vision—which, as hath been shewn, do properly belong to the touch.83. The visive faculty, considered with reference to its immediate objects, may be found to labour of two defects.First, in respect of the extent or number of visible points that are at once perceivable by it, which is narrow and limited to a certain degree. It can take in at one view but a certain determinate number ofminima visibilia, beyond which it cannot extend its prospect.Secondly, our sight is defective in that its view is not only narrow, but also for the most part confused. Of those things that we take in at one prospect, we can see but a few at once clearly and unconfusedly; and the more we fix our sight on any one object, by so much the darker and more indistinct shall the rest appear.84. Corresponding to these two defects of sight, we may imagine as many perfections, to wit, 1st. That of comprehending in one view a greater number of visible points;[pg 170]2dly, of being able to view them all equally and at once, with the utmost clearness and distinction. That those perfections are not actually in some intelligences of a different order and capacity from ours, it is impossible for us to know376.85. In neither of those two ways do microscopes contribute to the improvement of sight. For, when we look through a microscope, we neither see more visible points, nor are the collateral points more distinct, than when we look with the naked eye at objects placed at a due distance. A microscope brings us, as it were, into a new world. It presents us with a new scene of visible objects, quite different from what we behold with the naked eye. But herein consists the most remarkable difference, to wit, that whereas the objects perceived by the eye alone have a certain connexion with tangible objects, whereby we are taught to foresee what will ensue upon the approach or application of distant objects to the parts of our own body—which much conduceth to its preservation377—there is not the like connexion between things tangible and those visible objects that are perceived by help of a fine microscope.86. Hence, it is evident that, were our eyes turned into the nature of microscopes, we should not be much benefitted by the change. We should be deprived of the forementioned advantage we at present receive by the visive faculty, and have left us only the empty amusement of seeing, without any other benefit arising from it. But, in that case, it will perhaps be said, our sight would be endued with a far greater sharpness and penetration than it now hath. But I would fain know wherein consists that sharpness which is esteemed so great an excellency of sight. It is certain, from what we have already shewn378, that theminimum visibileis never greater or lesser, but in all cases constantly the same. And in the case of microscopical eyes, I see only this difference, to wit, that upon the ceasing of a certain observable connexion betwixt the divers perceptions of sight and touch, which before enabled us to[pg 171]regulate our actions by the eye, it would now be rendered utterly unserviceable to that purpose.87. Upon the whole, it seems that if we consider the use and end of sight, together with the present state and circumstances of our being, we shall not find any great cause to complain of any defect or imperfection in it, or easily conceive how it could be mended. With such admirable wisdom is that faculty contrived, both for the pleasure and convenience of life.88. Having finished what I intended to say concerning the Distance and Magnitude of objects, I come now to treat of the manner wherein the mind perceives by sight their Situation379. Among the discoveries of the last age, it is reputed none of the least, that the manner of vision has been more clearly explained than ever it had been before. There is, at this day, no one ignorant that the pictures of external objects are painted on the retina or fund of the eye; that we can see nothing which is not so painted; and that, according as the picture is more distinct or confused, so also is the perception we have of the object380. But then, in this explication of vision, there occurs one mighty difficulty, viz. the objects are painted in an inverted order on the bottom of the eye: the upper part of any object being painted on the lower part of the eye, and the lower part of the object on the upper part of the eye; and so also as to right and left. Since therefore the pictures are thus inverted, it is demanded, how it comes to pass that we see the objects erect and in their natural posture?Figure 489. In answer to this difficulty, we are told that the mind, perceiving an impulse of a ray of light on the upper part of the eye, considers this ray as coming in a direct line from the lower part of the object; and, in like manner, tracing the ray that strikes on the lower part of the eye, it is directed to the upper part of the object. Thus, in the adjacent figure,C, the lower point of the objectABC, is projected oncthe upper part of the eye. So likewise, the highest pointAis projected onathe lowest part of the eye; which makes the representationcbainverted. But the mind—considering[pg 172]the stroke that is made oncas coming in the straight lineCcfrom the lower end of the object; and the stroke or impulse ona, as coming in the lineAafrom the upper end of the object—is directed to make a right judgment of the situation of the objectABC, notwithstanding the picture of it be inverted. Moreover, this is illustrated by conceiving a blind man, who, holding in his hands two sticks that cross each other, doth with them touch the extremities of an object, placed in a perpendicular situation381. It is certain this man will judge that to be the upper part of the object which he touches with the stick held in the undermost hand, and that to be the lower part of the object which he touches with the stick in his uppermost hand. This is the common explication of the erect appearance of objects, which is generally received and acquiesced in, being (as Mr. Molyneux tells us,Diopt.part ii. ch. vii. p. 289)“allowed by all men as satisfactory.”90. But this account to me does not seem in any degree true. Did I perceive those impulses, decussations, and directions of the rays of light, in like manner as hath been set forth, then, indeed, it would not at first view be altogether void of probability. And there might be some pretence for the comparison of the blind man and his cross sticks. But the case is far otherwise. I know very well that I perceive no such thing. And, of consequence, I cannot thereby make an estimate of the situation of objects. Moreover, I appeal to any one's experience, whether he be conscious to himself that he thinks on the intersection made by the radius pencils, or pursues the impulses they give in right lines, whenever he perceives by sight the position of[pg 173]any object? To me it seems evident that crossing and tracing of the rays, &c. is never thought on by children, idiots, or, in truth, by any other, save only those who have applied themselves to the study of optics. And for the mind to judge of the situation of objects by those things without perceiving them, or to perceive them without knowing it382, take which you please, it is perfectly beyond my comprehension. Add to this, that the explaining the manner of vision by the example of cross sticks, and hunting for the object along the axes of the radius pencils, doth suppose the proper objects of sight to be perceived at a distance from us, contrary to what hath been demonstrated383. [We may therefore venture to pronounce this opinion, concerning the way wherein the mind perceives the erect appearance of objects, to be of a piece with those other tenets of writers in optics, which in the foregoing parts of this treatise we have had occasion to examine and refute384.]91. It remains, therefore, that we look for some other explication of this difficulty. And I believe it not impossible to find one, provided we examine it to the bottom, and carefully distinguish between the ideas of sight and touch; which cannot be too oft inculcated in treating of vision385. But, more especially throughout the consideration of this affair, we ought to carry that distinction in our thoughts; for that from want of a right understanding thereof, the difficulty of explaining erect vision seems chiefly to arise.92. In order to disentangle our minds from whatever prejudices we may entertain with relation to the subject in hand, nothing seems more apposite than the taking into our thoughts the case of one born blind, and afterwards, when grown up, made to see. And—though perhaps it may not be a task altogether easy and familiar to us, to divest ourselves entirely of the experiences received from sight, so as to be able to put our thoughts exactly in the posture of such a one's—we must, nevertheless, as far as possible, endeavour to frame true conceptions of what might reasonably be supposed to pass in his mind386.[pg 174]93. It is certain that a man actually blind, and who had continued so from his birth, would, by the sense of feeling, attain to have ideas of upper and lower. By the motion of his hand, he might discern the situation of any tangible object placed within his reach. That part on which he felt himself supported, or towards which he perceived his body to gravitate, he would termlower, and the contrary to thisupper; and accordingly denominate whatsoever objects he touched.94. But then, whatever judgments he makes concerning the situation of objects are confined to those only that are perceivable by touch. All those things that are intangible, and of a spiritual nature—his thoughts and desires, his passions, and in general all the modifications of his soul—to these he would never apply the terms upper and lower, except only in a metaphorical sense. He may perhaps, by way of allusion, speak of high or low thoughts: but those terms, in their proper signification, would never be applied to anything that was not conceived to exist without the mind. For, a man born blind, and remaining in the same state, could mean nothing else by the words higher and lower than a greater or lesser distance from the earth; which distance he would measure by the motion or application of his hand, or some other part of his body. It is, therefore, evident that all those things which, in respect of each other, would by him be thought higher or lower, must be such as were conceived to exist without his mind, in the ambient space387.95. Whence it plainly follows, that such a one, if we suppose him made to see, would not at first sight think that anything he saw was high or low, erect or inverted. For, it hath been already demonstrated, in sect. 41, that he would not think the things he perceived by sight to be at any distance from him, or without his mind. The objects to which he had hitherto been used to apply the terms up and down, high and low, were such only as affected, or were some way perceived by his touch. But the proper[pg 175]objects of vision make a new set of ideas, perfectly distinct and different from the former, and which can in no sort make themselves perceived by touch. There is, therefore, nothing at all that could induce him to think those terms applicable to them. Nor would he ever think it, till such time as he had observed their connexion with tangible objects, and the same prejudice388began to insinuate itself into his understanding, which, from their infancy, had grown up in the understandings of other men.96. To set this matter in a clearer light, I shall make use of an example. Suppose the above-mentioned blind person, by his touch, perceives a man to stand erect. Let us inquire into the manner of this. By the application of his hand to the several parts of a human body, he had perceived different tangible ideas; which being collected into sundry complex ones389have distinct names annexed to them. Thus, one combination of a certain tangible figure, bulk, and consistency of parts is called the head; another the hand; a third the foot, and so of the rest—all which complex ideas could, in his understanding, be made up only of ideas perceivable by touch. He had also, by his touch, obtained an idea of earth or ground, towards which he perceives the parts of his body to have a natural tendency. Now—byerectnothing more being meant than that perpendicular position of a man wherein his feet are nearest to the earth—if the blind person, by moving his hand over the parts of the man who stands before him, do perceive the tangible ideas that compose the head to be farthest from, and those that compose the feet to be nearest to, that other combination of tangible ideas which he calls earth, he will denominate that man erect. But, if we suppose him on a sudden to receive his sight, and that he behold a man standing before him, it is evident, in that case, he would neither judge the man he sees to be erect nor inverted; for he, never having known those terms applied to any other save tangible things, or which existed in the space without him, and what he sees neither being tangible, nor perceived as existing without, he could not[pg 176]know that, in propriety of language, they were applicable to it.97. Afterwards, when, upon turning his head or eyes up and down to the right and left, he shall observe the visible objects to change, and shall also attain to know that they are called by the same names, and connected with the objects perceived by touch; then, indeed, he will come to speak of them and their situation in the same terms that he has been used to apply to tangible things: and those that he perceives by turning up his eyes he will call upper, and those that by turning down his eyes he will call lower.98. And this seems to me the true reason why he should think those objects uppermost that are painted on the lower part of his eye. For, by turning the eye up they shall be distinctly seen; as likewise they that are painted on the highest part of the eye shall be distinctly seen by turning the eye down, and are for that reason esteemed lowest. For we have shewn that to the immediate objects of sight, considered in themselves, he would not attribute the terms high and low. It must therefore be on account of some circumstances which are observed to attend them. And these, it is plain, are the actions of turning the eye up and down, which suggest a very obvious reason why the mind should denominate the objects of sight accordingly high or low. And, without this motion of the eye—this turning it up and down in order to discern different objects—doubtlesserect,inverse, and other the like terms relating to the position of tangible objects, would never have been transferred, or in any degree apprehended to belong to the ideas of sight, the mere act of seeing including nothing in it to that purpose; whereas the different situations of the eye naturally direct the mind to make a suitable judgment of the situation of objects intromitted by it390.99. Farther, when he has by experience learned the connexion there is between the several ideas of sight and touch, he will be able, by the perception he has of the situation of visible things in respect of one another, to make a sudden and true estimate of the situation of outward, tangible things corresponding to them. And thus[pg 177]it is he shall perceive391by sight the situation of external392objects, which do not properly fall under that sense.100. I know we are very prone to think that, if just made to see, we should judge of the situation of visible things as we do now. But, we are also as prone to think that, at first sight, we should in the same way apprehend the distance and magnitude of objects, as we do now; which hath been shewn to be a false and groundless persuasion. And, for the like reasons, the same censure may be passed on the positive assurance that most men, before they have thought sufficiently of the matter, might have of their being able to determine by the eye, at first view, whether objects were erect or inverse.101. It will perhaps be objected to our opinion, that a man, for instance, being thought erect when his feet are next the earth, and inverted when his head is next the earth, it doth hence follow that, by the mere act of vision, without any experience or altering the situation of the eye, we should have determined whether he were erect or inverted. For both the earth itself, and the limbs of the man who stands thereon, being equally perceived by sight, one cannot choose seeing what part of the man is nearest the earth, and what part farthest from it, i.e. whether he be erect or inverted.102. To which I answer, the ideas which constitute the tangible earth and man are entirely different from those which constitute the visible earth and man. Nor was it possible, by virtue of the visive faculty alone, without superadding any experience of touch, or altering the position of the eye, ever to have known, or so much as suspected, there had been any relation or connexion between them. Hence, a man at first view would not denominate anything he saw,earth, orhead, orfoot; and consequently, he could not tell, by the mere act of vision, whether the head or feet were nearest the earth. Nor, indeed, would we have thereby any thought of earth or man, erect or inverse, at all—which will be made yet[pg 178]more evident, if we nicely observe, and make a particular comparison between, the ideas of both senses.103. That which I see is only variety of light and colours. That which I feel is hard or soft, hot or cold, rough or smooth. What similitude, what connexion, have those ideas with these? Or, how is it possible that any one should see reason to give one and the same name393to combinations of ideas so very different, before he had experienced their co-existence? We do not find there is any necessary connexion betwixt this or that tangible quality, and any colour whatsoever. And we may sometimes perceive colours, where there is nothing to be felt. All which doth make it manifest that no man, at first receiving of his sight394, would know there was any agreement between this or that particular object of his sight and any object of touch he had been already acquainted with. The colours therefore of the head would to him no more suggest the idea of head395than they would the idea of feet.104. Farther, we have at large shewn (vid. sect. 63 and 64) there is no discoverable necessary connexion between any given visible magnitude and any one particular tangible magnitude; but that it is entirely the result of custom and experience, and depends on foreign and accidental circumstances, that we can, by the perception of visible extension, inform ourselves what may be the extension of any tangible object connected with it. Hence, it is certain, that neither the visible magnitude of head or foot would bring along with them into the mind, at first opening of the eyes, the respective tangible magnitudes of those parts.105. By the foregoing section, it is plain the visible figure of any part of the body hath no necessary connexion with the tangible figure thereof, so as at first sight to suggest it to the mind. For, figure is the termination of magnitude. Whence it follows that no visible magnitude having in its own nature an aptness to suggest any one particular tangible magnitude, so neither can any visible figure be inseparably connected with its corresponding tangible figure, so as of itself, and in a way prior to experience, it might suggest it[pg 179]to the understanding. This will be farther evident, if we consider that what seems smooth and round to the touch may to sight, if viewed through a microscope, seem quite otherwise.106. From all which, laid together and duly considered, we may clearly deduce this inference:—In the first act of vision, no idea entering by the eye would have a perceivable connexion with the ideas to which the names earth, man, head, foot, &c. were annexed in the understanding of a person blind from his birth; so as in any sort to introduce them into his mind, or make themselves be called by the same names, and reputed the same things with them, as afterwards they come to be.107. There doth, nevertheless, remain one difficulty, which to some may seem to press hard on our opinion, and deserve not to be passed over. For, though it be granted that neither the colour, size, nor figure of the visible feet have any necessary connexion with the ideas that compose the tangible feet, so as to bring them at first sight into my mind, or make me in danger of confounding them, before I had been used to and for some time experienced their connexion; yet thus much seems undeniable, namely, that the number of the visible feet being the same with that of the tangible feet, I may from hence, without any experience of sight, reasonably conclude that they represent or are connected with the feet rather than the head. I say, it seems the idea of two visible feet will sooner suggest to the mind the idea of two tangible feet than of one head—so that the blind man, upon first reception of the visive faculty, might know which were the feet or two, and which the head or one.108. In order to get clear of this seeming difficulty, we need only observe that diversity of visible objects does not necessarily infer diversity of tangible objects corresponding to them. A picture painted with great variety of colours affects the touch in one uniform manner; it is therefore evident that I do not, by any necessary consecution, independent of experience, judge of the number of things tangible from the number of things visible. I should not therefore at first opening my eyes conclude that because I see two I shall feel two. How, therefore, can I, before experience teaches me, know that the visible legs, because[pg 180]two, are connected with the tangible legs; or the visible head, because one, is connected with the tangible head? The truth is, the things I see are so very different and heterogeneous from the things I feel that the perception of the one would never have suggested the other to my thoughts, or enabled me to pass the least judgment thereon, until I had experienced their connexion396.109. But, for a fuller illustration of this matter, it ought to be considered, that number (however some may reckon it amongst the primary qualities397) is nothing fixed and settled, really existing in things themselves. It is entirely the creature of the mind, considering either a simple idea by itself, or any combination of simple ideas to which it gives one name, and so makes it pass for a unit. According as the mind variously combines its ideas, the unit varies; and as the unit, so the number, which is only a collection of units, doth also vary. We call a window one, a chimney one; and yet a house, in which there are many windows and many chimneys, has an equal right to be called one; and many houses go to the making of one city. In these and the like instances, it is evident theunitconstantly relates to the particular draughts the mind makes of its ideas, to which it affixes names, and wherein it[pg 181]includes more or less, as best suits its own ends and purposes. Whatever therefore the mind considers as one, that is an unit. Every combination of ideas is considered as one thing by the mind, and in token thereof is marked by one name. Now, this naming and combining together of ideas is perfectly arbitrary, and done by the mind in such sort as experience shews it to be most convenient—without which our ideas had never been collected into such sundry distinct combinations as they now are.110. Hence, it follows that a man born blind, and afterwards, when grown up, made to see, would not, in the first act of vision, parcel out the ideas of sight into the same distinct collections that others do who have experienced which do regularly co-exist and are proper to be bundled up together under one name. He would not, for example, make into one complex idea, and thereby esteem and unite all those particular ideas which constitute the visible head or foot. For, there can be no reason assigned why he should do so, barely upon his seeing a man stand upright before him. There crowd into his mind the ideas which compose the visible man, in company with all the other ideas of sight perceived at the same time. But, all these ideas offered at once to his view he would not distribute into sundry distinct combinations, till such time as, by observing the motion of the parts of the man and other experiences, he comes to know which are to be separated and which to be collected together398.111. From what hath been premised, it is plain the objects of sight and touch make, if I may so say, two sets of ideas, which are widely different from each other. To objects of either kind we indifferently attribute the terms high and low, right and left, and such like, denoting the position or situation of things; but then we must well observe that the position of any object is determined with respect only to objects of the same sense. We say any object of touch is high or low, according as it is more or less distant from the tangible earth: and in like manner we[pg 182]denominate any object of sight high or low, in proportion as it is more or less distant from the visible earth. But, to define the situation of visible things with relation to the distance they bear from any tangible thing, orvice versa, this were absurd and perfectly unintelligible. For all visible things are equally in the mind, and take up no part of the external space; and consequently are equidistant from any tangible thing which exists without the mind399.112. Or rather, to speak truly, the proper objects of sight are at no distance, neither near nor far from any tangible thing. For, if we inquire narrowly into the matter, we shall find that those things only are compared together in respect of distance which exist after the same manner, or appertain unto the same sense. For, by the distance between any two points, nothing more is meant than the number of intermediate points. If the given points are visible, the distance between them is marked out by the number of the interjacent visible points; if they are tangible, the distance between them is a line consisting of tangible points; but, if they are one tangible and the other visible, the distance between them doth neither consist of points perceivable by sight nor by touch, i.e. it is utterly inconceivable400. This, perhaps, will not find an easy admission into all men's understanding. However, I should gladly be informed whether it be not true, by any one who will be at the pains to reflect a little, and apply it home to his thoughts.113. The not observing what has been delivered in the two last sections, seems to have occasioned no small part of the difficulty that occurs in the business of direct appearances. The head, which is painted nearest the earth, seems to be farthest from it; and on the other hand, the feet, which are painted farthest from the earth, are thought nearest to it. Herein lies the difficulty, which vanishes if we express the thing more clearly and free from ambiguity, thus:—How comes it that, to the eye, the visible head, which is nearest the tangible earth, seems farthest from the[pg 183]earth; and the visible feet, which are farthest from the tangible earth, seem nearest the earth? The question being thus proposed, who sees not the difficulty is founded on a supposition that the eye or visive faculty, or rather the soul by means thereof, should judge of the situation of visible objects with reference to their distance from the tangible earth? Whereas, it is evident the tangible earth is not perceived by sight. And it hath been shewn, in the two last preceding sections, that the location of visible objects is determined only by the distance they bear from one another, and that it is nonsense to talk of distance, far or near, between a visible and tangible thing.114. If we confine our thoughts to the proper objects of sight, the whole is plain and easy. The head is painted farthest from, and the feet nearest to, the visible earth; and so they appear to be. What is there strange or unaccountable in this? Let us suppose the pictures in the fund of the eye to be the immediate objects of sight401. The consequence is that things should appear in the same posture they are painted in; and is it not so? The head which is seen seems farthest from the earth which is seen; and the feet which are seen seem nearest to the earth which is seen. And just so they are painted.115. But, say you, the picture of the man is inverted, and yet the appearance is erect. I ask, what mean you by the picture of the man, or, which is the same thing, the visible man's being inverted? You tell me it is inverted, because the heels are uppermost and the head undermost? Explain me this. You say that by the head's being undermost, you mean that it is nearest to the earth; and, by the heels being uppermost, that they are farthest from the earth. I ask again, what earth you mean? You cannot mean the earth that is painted on the eye or the visible earth—for the picture of the head is farthest from the picture of the earth, and the picture of the feet nearest to the picture of the earth; and accordingly the visible head is farthest from the visible earth, and the visible feet nearest to it. It remains, therefore, that you mean the tangible earth; and so determine the situation of visible things with respect to tangible things—contrary to what hath been demonstrated in sect. 111 and 112. The two[pg 184]distinct provinces of sight and touch should be considered apart, and as though their objects had no intercourse, no manner of relation to one another, in point of distance or position402.
67. There is a celebrated phenomenon356the solution whereof I shall attempt to give, by the principles that have been laid down, in reference to the manner wherein we apprehend by sight the magnitude of objects.—The apparent magnitude of the moon, when placed in the horizon, is much greater than when it is in the meridian, though the angle under which the diameter of the moon is seen be not observed greater in the former case than in the latter; and[pg 159]the horizontal moon doth not constantly appear of the same bigness, but at some times seemeth far greater than at others.68. Now, in order to explain the reason of the moon's appearing greater than ordinary in the horizon, it must be observed that the particles which compose our atmosphere do intercept the rays of light proceeding from any object to the eye; and, by how much the greater is the portion of atmosphere interjacent between the object and the eye, by so much the more are the rays intercepted, and, by consequence, the appearance of the object rendered more faint—every object appearing more vigorous or more faint in proportion as it sendeth more or fewer rays into the eye. Now, between the eye and the moon when situated in the horizon there lies a far greater quantity of atmosphere than there does when the moon is in the meridian. Whence it comes to pass, that the appearance of the horizontal moon is fainter, and therefore, by sect. 56, it should be thought bigger in that situation than in the meridian, or in any other elevation above the horizon.69. Farther, the air being variously impregnated, sometimes more and sometimes less, with vapours and exhalations fitted to retund and intercept the rays of light, it follows that the appearance of the horizontal moon hath not always an equal faintness, and, by consequence, that luminary, though in the very same situation, is at one time judged greater than at another.70. That we have here given the true account of the phenomena of the horizontal moon, will, I suppose, be farther evident to any one from the following considerations:—First, it is plain, that which in this case suggests the idea of greater magnitude, must be something which is itself perceived; for, that which is unperceived cannot suggest to our perception any other thing357.Secondly, it must be something that does not constantly remain the same, but is subject to some change or variation; since the appearance of the horizontal moon varies, being at one time greater than at another. [Thirdly, it must not lie in the circumjacent or intermediate objects, such as mountains, houses, fields, &c.; because that when all those objects are[pg 160]excluded from sight the appearance is as great as ever358.] And yet,thirdly359, it cannot be the visible figure or magnitude; since that remains the same, or is rather lesser, by how much the moon is nearer to the horizon. It remains therefore, that the true cause is that affection or alteration of the visible appearance, which proceeds from the greater paucity of rays arriving at the eye, and which I term faintness: since this answers all the forementioned conditions, and I am not conscious of any other perception that does.71. Add to this that in misty weather it is a common observation, that the appearance of the horizontal moon is far larger than usual, which greatly conspires with and strengthens our opinion. Neither would it prove in the least irreconcilable with what we have said, if the horizontal moon should chance sometimes to seem enlarged beyond its usual extent, even in more serene weather. For, we must not only have regard to the mist which happens to be in the place where we stand; we ought also to take into our thoughts the whole sum of vapours and exhalations which lie betwixt the eye and the moon: all which co-operating to render the appearance of the moon more faint, and thereby increase its magnitude, it may chance to appear greater than it usually does even in the horizontal position, at a time when, though there be no extraordinary fog or haziness just in the place where we stand, yet the air between the eye and the moon, taken altogether, may be loaded with a greater quantity of interspersed vapours and exhalations than at other times360.72. It may be objected that, in consequence of our principles, the interposition of a body in some degree opaque, which may intercept a great part of the rays of light, should render the appearance of the moon in the meridian as large as when it is viewed in the horizon. To which I answer, it is not faintness anyhow applied that suggests[pg 161]greater magnitude; there being no necessary, but only an experimental, connexion between those two things. It follows that the faintness which enlarges the appearance must be applied in such sort, and with such circumstances, as have been observed to attend the vision of great magnitudes. When from a distance we behold great objects, the particles of the intermediate air and vapours, which are themselves unperceivable, do interrupt the rays of light, and thereby render the appearance less strong and vivid. Now, faintness of appearance, caused in this sort, hath been experienced to co-exist with great magnitude. But when it is caused by the interposition of an opaque sensible body, this circumstance alters the case; so that a faint appearance this way caused does not suggest greater magnitude, because it hath not been experienced to co-exist with it.73. Faintness, as well as all other ideas or perceptions which suggest magnitude or distance, does it in the same way that words suggest the notions to which they are annexed. Now, it is known a word pronounced with certain circumstances, or in a certain context with other words, hath not always the same import and signification that it hath when pronounced in some other circumstances, or different context of words. The very same visible appearance, as to faintness and all other respects, if placed on high, shall not suggest the same magnitude that it would if it were seen at an equal distance on a level with the eye. The reason whereof is, that we are rarely accustomed to view objects at a great height; our concerns lie among things situated rather before than above us; and accordingly our eyes are not placed on the top of our heads, but in such a position as is most convenient for us to see distant objects standing in our way. And, this situation of them being a circumstance which usually attends the vision of distant objects, we may from hence account for (what is commonly observed) an object's appearing of different magnitude, even with respect to its horizontal extension, on the top of a steeple, e.g. a hundred feet high, to one standing below, from what it would if placed at a hundred feet distance, on a level with his eye. For, it hath been shewn that the judgment we make on the magnitude of a thing depends not on the visible appearance only, but also on divers other circumstances, any[pg 162]one of which being omitted or varied may suffice to make some alteration in our judgment. Hence, the circumstance of viewing a distant object in such a situation as is usual and suits with the ordinary posture of the head and eyes, being omitted, and instead thereof a different situation of the object, which requires a different posture of the head, taking place—it is not to be wondered at if the magnitude be judged different. But it will be demanded, why a high object should constantly appear less than an equidistant low object of the same dimensions; for so it is observed to be. It may indeed be granted that the variation of some circumstances may vary the judgment made on the magnitude of high objects, which we are less used to look at; but it does not hence appear why they should be judged less rather than greater? I answer, that in case the magnitude of distant objects was suggested by the extent of their visible appearance alone, and thought proportional thereto, it is certain they would then be judged much less than now they seem to be. (Vid. sect. 79.) But, several circumstances concurring to form the judgment we make on the magnitude of distant objects, by means of which they appear far larger than others whose visible appearance hath an equal or even greater extension, it follows that upon the change or omission of any of those circumstances which are wont to attend the vision of distant objects, and so come to influence the judgments made on their magnitude, they shall proportionally appear less than otherwise they would. For, any of those things that caused an object to be thought greater than in proportion to its visible extension being either omitted, or applied without the usual circumstances, the judgment depends more entirely on the visible extension; and consequently the object must be judged less. Thus, in the present case the situation of the thing seen being different from what it usually is in those objects we have occasion to view, and whose magnitude we observe, it follows that the very same object being a hundred feet high, should seem less than if it was a hundred feet off, on (or nearly on) a level with the eye. What has been here set forth seems to me to have no small share in contributing to magnify the appearance of the horizontal moon, and deserves not to be passed over in the explication of it.[pg 163]74. If we attentively consider the phenomenon before us, we shall find the not discerning between the mediate and immediate objects of sight to be the chief cause of the difficulty that occurs in the explication of it. The magnitude of the visible moon, or that which is the proper and immediate object of vision361, is no greater when the moon is in the horizon than when it is in the meridian. How comes it, therefore, to seem greater in one situation than the other? What is it can put this cheat on the understanding? It has no other perception of the moon than what it gets by sight. And that which is seen is of the same extent—I say, the visible appearance hath the very same, or rather a less, magnitude, when the moon is viewed in the horizontal than when in the meridional position. And yet it is esteemed greater in the former than in the latter. Herein consists the difficulty; which doth vanish and admit of the most easy solution, if we consider that as the visible moon is not greater in the horizon than in the meridian, so neither is it thought to be so. It hath been already shewn that, in any act of vision, the visible object absolutely, or in itself, is little taken notice of—the mind still carrying its view from that to some tangible ideas, which have been observed to be connected with it, and by that means come to be suggested by it. So that when a thing is said to appear great or small, or whatever estimate be made of the magnitude of any thing, this is meant not of the visible but of the tangible object. This duly considered, it will be no hard matter to reconcile the seeming contradiction there is, that the moon should appear of a different bigness, the visible magnitude thereof remaining still the same. For, by sect. 56, the very same visible extension, with a different faintness, shall suggest a different tangible extension. When therefore the horizontal moon is said to appear greater than the meridional moon, this must be understood, not of a greater visible extension, but of a greater tangible extension, which, by reason of the more than ordinary faintness of the visible appearance, is suggested to the mind along with it.[pg 164]75. Many attempts have been made by learned men to account for this appearance362. Gassendus363, Des Cartes364, Hobbes365, and several others have employed their thoughts on that subject; but how fruitless and unsatisfactory their endeavours have been is sufficiently shewn in thePhilosophical Transactions366(Numb. 187, p. 314), where you may see their several opinions at large set forth and confuted, not without some surprise at the gross blunders that ingenious men have been forced into by endeavouring to reconcile this appearance with the ordinary principles of optics367. Since the writing of which there hath been published in theTransactions(Numb. 187, p. 323) another paper relating to the same affair, by the celebrated Dr. Wallis, wherein he attempts to account for that phenomenon; which, though it seems not to contain anything new, or different from what had been said before by others, I shall nevertheless consider in this place.76. His opinion, in short, is this:—We judge not of the magnitude of an object by the optic angle alone, but by the optic angle in conjunction with the distance. Hence, though the angle remain the same, or even become less, yet, if withal the distance seem to have been increased, the object shall appear greater. Now, one way whereby we estimate the distance of anything is by the number and extent of the intermediate objects. When therefore the moon is seen in the horizon, the variety of[pg 165]fields, houses, &c. together with the large prospect of the wide extended land or sea that lies between the eye and the utmost limb of the horizon, suggest unto the mind the idea of greater distance, and consequently magnify the appearance. And this, according to Dr. Wallis, is the true account of the extraordinary largeness attributed by the mind to the horizontal moon, at a time when the angle subtended by its diameter is not one jot greater than it used to be.77. With reference to this opinion, not to repeat what has been already said concerning distance368, I shall only observe,first, that if the prospect of interjacent objects be that which suggests the idea of farther distance, and this idea of farther distance be the cause that brings into the mind the idea of greater magnitude, it should hence follow that if one looked at the horizontal moon from behind a wall, it would appear no bigger than ordinary. For, in that case, the wall interposing cuts off all that prospect of sea and land, &c. which might otherwise increase the apparent distance, and thereby the apparent magnitude of the moon. Nor will it suffice to say, the memory doth even then suggest all that extent of land, &c. which lies within the horizon, which suggestion occasions a sudden judgment of sense, that the moon is farther off and larger than usual. For, ask any man who from such a station beholding the horizontal moon shall think her greater than usual, whether he hath at that time in his mind any idea of the intermediate objects, or long tract of land that lies between his eye and the extreme edge of the horizon? and whether it be that idea which is the cause of his making the aforementioned judgment? He will, without doubt, reply in the negative, and declare the horizontal moon shall appear greater than the meridional, though he never thinks of all or any of those things that lie between him and it. [And as for the absurdity of any idea's introducing into the mind another, whilst itself is not perceived, this has already fallen under our observation, and is too evident to need any farther enlargement on it369.]Secondly, it seems impossible, by this hypothesis, to account for the moon's[pg 166]appearing, in the very same situation, at one time greater than at another; which, nevertheless, has been shewn to be very agreeable to the principles we have laid down, and receives a most easy and natural explication from them. [370For the further clearing up of this point, it is to be observed, that what we immediately and properly see are only lights and colours in sundry situations and shades, and degrees of faintness and clearness, confusion and distinctness. All which visible objects are only in the mind; nor do they suggest aught external371, whether distance or magnitude, otherwise than by habitual connexion, as words do things. We are also to remark, that beside the straining of the eyes, and beside the vivid and faint, the distinct and confused appearances (which, bearing some proportion to lines and angles, have been substituted instead of them in the foregoing part of this Treatise), there are other means which suggest both distance and magnitude—particularly the situation of visible points or objects, as upper or lower; the former suggesting a farther distance and greater magnitude, the latter a nearer distance and lesser magnitude—all which is an effect only of custom and experience, there being really nothing intermediate in the line of distance between the uppermost and the lowermost, which are both equidistant, or rather at no distance from the eye; as there is also nothing in upper or lower which by necessary connexion should suggest greater or lesser magnitude. Now, as these customary experimental means of suggesting distance do likewise suggest magnitude, so they suggest the one as immediately as the other. I say, they do not (vide sect. 53) first suggest distance, and then leave the mind from thence to infer or compute magnitude, but suggest magnitude as immediately and directly as they suggest distance.]78. This phenomenon of the horizontal moon is a clear instance of the insufficiency of lines and angles for explaining the way wherein the mind perceives and estimates the magnitude of outward objects. There is, nevertheless, a use of computation by them372—in order to determine the[pg 167]apparent magnitude of things, so far as they have a connexion with and are proportional to those other ideas or perceptions which are the true and immediate occasions that suggest to the mind the apparent magnitude of things. But this in general may, I think, be observed concerning mathematical computation in optics—that it can never373be very precise and exact374, since the judgments we make of the magnitude of external things do often depend on several circumstances which are not proportional to or capable of being defined by lines and angles.79. From what has been said, we may safely deduce this consequence, to wit, that a man born blind, and made to see, would, at first opening of his eyes, make a very different judgment of the magnitude of objects intromitted by them from what others do. He would not consider the ideas of sight with reference to, or as having any connexion with, the ideas of touch. His view of them being entirely terminated within themselves, he can no otherwise judge them great or small than as they contain a greater or lesser number of visible points. Now, it being certain that any visible point can cover or exclude from view only one other visible point, it follows that whatever object intercepts the view of another hath an equal number of visible points with it; and, consequently, they shall both be thought by him to have the same magnitude. Hence, it is evident one in those circumstances would judge his thumb, with which he might hide a tower, or hinder its being seen, equal to that tower; or his hand, the interposition whereof might conceal the firmament from his view, equal to the firmament: how great an inequality soever there may, in our apprehensions, seem to be betwixt those two things, because of the customary and close connexion that has grown up in our minds between the objects of sight and touch, whereby the very different and distinct ideas of those two senses are so blended and confounded together as to be mistaken for one and the same thing—out of which prejudice we cannot easily extricate ourselves.[pg 168]80. For the better explaining the nature of vision, and setting the manner wherein we perceive magnitudes in a due light, I shall proceed to make some observations concerning matters relating thereto, whereof the want of reflection, and duly separating between tangible and visible ideas, is apt to create in us mistaken and confused notions. And,first, I shall observe, that theminimum visibileis exactly equal in all beings whatsoever that are endowed with the visive faculty375. No exquisite formation of the eye, no peculiar sharpness of sight, can make it less in one creature than in another; for, it not being distinguishable into parts, nor in anywise consisting of them, it must necessarily be the same to all. For, suppose it otherwise, and that theminimum visibileof a mite, for instance, be less than theminimum visibileof a man; the latter therefore may, by detraction of some part, be made equal to the former. It doth therefore consist of parts, which is inconsistent with the notion of aminimum visibileor point.81. It will, perhaps, be objected, that theminimum visibileof a man doth really and in itself contain parts whereby it surpasses that of a mite, though they are not perceivable by the man. To which I answer, theminimum visibilehaving (in like manner as all other the proper and immediate objects of sight) been shewn not to have any existence without the mind of him who sees it, it follows there cannot be any part of it that is not actually perceived and therefore visible. Now, for any object to contain several distinct[pg 169]visible parts, and at the same time to be aminimum visibile, is a manifest contradiction.82. Of these visible points we see at all times an equal number. It is every whit as great when our view is contracted and bounded by near objects as when it is extended to larger and remoter ones. For, it being impossible that oneminimum visibileshould obscure or keep out of sight more than one other, it is a plain consequence that, when my view is on all sides bounded by the walls of my study, I see just as many visible points as I could in case that, by the removal of the study-walls and all other obstructions, I had a full prospect of the circumjacent fields, mountains, sea, and open firmament. For, so long as I am shut up within the walls, by their interposition every point of the external objects is covered from my view. But, each point that is seen being able to cover or exclude from sight one only other corresponding point, it follows that, whilst my sight is confined to those narrow walls, I see as many points, orminima visibilia, as I should were those walls away, by looking on all the external objects whose prospect is intercepted by them. Whenever, therefore, we are said to have a greater prospect at one time than another, this must be understood with relation, not to the proper and immediate, but the secondary and mediate objects of vision—which, as hath been shewn, do properly belong to the touch.83. The visive faculty, considered with reference to its immediate objects, may be found to labour of two defects.First, in respect of the extent or number of visible points that are at once perceivable by it, which is narrow and limited to a certain degree. It can take in at one view but a certain determinate number ofminima visibilia, beyond which it cannot extend its prospect.Secondly, our sight is defective in that its view is not only narrow, but also for the most part confused. Of those things that we take in at one prospect, we can see but a few at once clearly and unconfusedly; and the more we fix our sight on any one object, by so much the darker and more indistinct shall the rest appear.84. Corresponding to these two defects of sight, we may imagine as many perfections, to wit, 1st. That of comprehending in one view a greater number of visible points;[pg 170]2dly, of being able to view them all equally and at once, with the utmost clearness and distinction. That those perfections are not actually in some intelligences of a different order and capacity from ours, it is impossible for us to know376.85. In neither of those two ways do microscopes contribute to the improvement of sight. For, when we look through a microscope, we neither see more visible points, nor are the collateral points more distinct, than when we look with the naked eye at objects placed at a due distance. A microscope brings us, as it were, into a new world. It presents us with a new scene of visible objects, quite different from what we behold with the naked eye. But herein consists the most remarkable difference, to wit, that whereas the objects perceived by the eye alone have a certain connexion with tangible objects, whereby we are taught to foresee what will ensue upon the approach or application of distant objects to the parts of our own body—which much conduceth to its preservation377—there is not the like connexion between things tangible and those visible objects that are perceived by help of a fine microscope.86. Hence, it is evident that, were our eyes turned into the nature of microscopes, we should not be much benefitted by the change. We should be deprived of the forementioned advantage we at present receive by the visive faculty, and have left us only the empty amusement of seeing, without any other benefit arising from it. But, in that case, it will perhaps be said, our sight would be endued with a far greater sharpness and penetration than it now hath. But I would fain know wherein consists that sharpness which is esteemed so great an excellency of sight. It is certain, from what we have already shewn378, that theminimum visibileis never greater or lesser, but in all cases constantly the same. And in the case of microscopical eyes, I see only this difference, to wit, that upon the ceasing of a certain observable connexion betwixt the divers perceptions of sight and touch, which before enabled us to[pg 171]regulate our actions by the eye, it would now be rendered utterly unserviceable to that purpose.87. Upon the whole, it seems that if we consider the use and end of sight, together with the present state and circumstances of our being, we shall not find any great cause to complain of any defect or imperfection in it, or easily conceive how it could be mended. With such admirable wisdom is that faculty contrived, both for the pleasure and convenience of life.88. Having finished what I intended to say concerning the Distance and Magnitude of objects, I come now to treat of the manner wherein the mind perceives by sight their Situation379. Among the discoveries of the last age, it is reputed none of the least, that the manner of vision has been more clearly explained than ever it had been before. There is, at this day, no one ignorant that the pictures of external objects are painted on the retina or fund of the eye; that we can see nothing which is not so painted; and that, according as the picture is more distinct or confused, so also is the perception we have of the object380. But then, in this explication of vision, there occurs one mighty difficulty, viz. the objects are painted in an inverted order on the bottom of the eye: the upper part of any object being painted on the lower part of the eye, and the lower part of the object on the upper part of the eye; and so also as to right and left. Since therefore the pictures are thus inverted, it is demanded, how it comes to pass that we see the objects erect and in their natural posture?Figure 489. In answer to this difficulty, we are told that the mind, perceiving an impulse of a ray of light on the upper part of the eye, considers this ray as coming in a direct line from the lower part of the object; and, in like manner, tracing the ray that strikes on the lower part of the eye, it is directed to the upper part of the object. Thus, in the adjacent figure,C, the lower point of the objectABC, is projected oncthe upper part of the eye. So likewise, the highest pointAis projected onathe lowest part of the eye; which makes the representationcbainverted. But the mind—considering[pg 172]the stroke that is made oncas coming in the straight lineCcfrom the lower end of the object; and the stroke or impulse ona, as coming in the lineAafrom the upper end of the object—is directed to make a right judgment of the situation of the objectABC, notwithstanding the picture of it be inverted. Moreover, this is illustrated by conceiving a blind man, who, holding in his hands two sticks that cross each other, doth with them touch the extremities of an object, placed in a perpendicular situation381. It is certain this man will judge that to be the upper part of the object which he touches with the stick held in the undermost hand, and that to be the lower part of the object which he touches with the stick in his uppermost hand. This is the common explication of the erect appearance of objects, which is generally received and acquiesced in, being (as Mr. Molyneux tells us,Diopt.part ii. ch. vii. p. 289)“allowed by all men as satisfactory.”90. But this account to me does not seem in any degree true. Did I perceive those impulses, decussations, and directions of the rays of light, in like manner as hath been set forth, then, indeed, it would not at first view be altogether void of probability. And there might be some pretence for the comparison of the blind man and his cross sticks. But the case is far otherwise. I know very well that I perceive no such thing. And, of consequence, I cannot thereby make an estimate of the situation of objects. Moreover, I appeal to any one's experience, whether he be conscious to himself that he thinks on the intersection made by the radius pencils, or pursues the impulses they give in right lines, whenever he perceives by sight the position of[pg 173]any object? To me it seems evident that crossing and tracing of the rays, &c. is never thought on by children, idiots, or, in truth, by any other, save only those who have applied themselves to the study of optics. And for the mind to judge of the situation of objects by those things without perceiving them, or to perceive them without knowing it382, take which you please, it is perfectly beyond my comprehension. Add to this, that the explaining the manner of vision by the example of cross sticks, and hunting for the object along the axes of the radius pencils, doth suppose the proper objects of sight to be perceived at a distance from us, contrary to what hath been demonstrated383. [We may therefore venture to pronounce this opinion, concerning the way wherein the mind perceives the erect appearance of objects, to be of a piece with those other tenets of writers in optics, which in the foregoing parts of this treatise we have had occasion to examine and refute384.]91. It remains, therefore, that we look for some other explication of this difficulty. And I believe it not impossible to find one, provided we examine it to the bottom, and carefully distinguish between the ideas of sight and touch; which cannot be too oft inculcated in treating of vision385. But, more especially throughout the consideration of this affair, we ought to carry that distinction in our thoughts; for that from want of a right understanding thereof, the difficulty of explaining erect vision seems chiefly to arise.92. In order to disentangle our minds from whatever prejudices we may entertain with relation to the subject in hand, nothing seems more apposite than the taking into our thoughts the case of one born blind, and afterwards, when grown up, made to see. And—though perhaps it may not be a task altogether easy and familiar to us, to divest ourselves entirely of the experiences received from sight, so as to be able to put our thoughts exactly in the posture of such a one's—we must, nevertheless, as far as possible, endeavour to frame true conceptions of what might reasonably be supposed to pass in his mind386.[pg 174]93. It is certain that a man actually blind, and who had continued so from his birth, would, by the sense of feeling, attain to have ideas of upper and lower. By the motion of his hand, he might discern the situation of any tangible object placed within his reach. That part on which he felt himself supported, or towards which he perceived his body to gravitate, he would termlower, and the contrary to thisupper; and accordingly denominate whatsoever objects he touched.94. But then, whatever judgments he makes concerning the situation of objects are confined to those only that are perceivable by touch. All those things that are intangible, and of a spiritual nature—his thoughts and desires, his passions, and in general all the modifications of his soul—to these he would never apply the terms upper and lower, except only in a metaphorical sense. He may perhaps, by way of allusion, speak of high or low thoughts: but those terms, in their proper signification, would never be applied to anything that was not conceived to exist without the mind. For, a man born blind, and remaining in the same state, could mean nothing else by the words higher and lower than a greater or lesser distance from the earth; which distance he would measure by the motion or application of his hand, or some other part of his body. It is, therefore, evident that all those things which, in respect of each other, would by him be thought higher or lower, must be such as were conceived to exist without his mind, in the ambient space387.95. Whence it plainly follows, that such a one, if we suppose him made to see, would not at first sight think that anything he saw was high or low, erect or inverted. For, it hath been already demonstrated, in sect. 41, that he would not think the things he perceived by sight to be at any distance from him, or without his mind. The objects to which he had hitherto been used to apply the terms up and down, high and low, were such only as affected, or were some way perceived by his touch. But the proper[pg 175]objects of vision make a new set of ideas, perfectly distinct and different from the former, and which can in no sort make themselves perceived by touch. There is, therefore, nothing at all that could induce him to think those terms applicable to them. Nor would he ever think it, till such time as he had observed their connexion with tangible objects, and the same prejudice388began to insinuate itself into his understanding, which, from their infancy, had grown up in the understandings of other men.96. To set this matter in a clearer light, I shall make use of an example. Suppose the above-mentioned blind person, by his touch, perceives a man to stand erect. Let us inquire into the manner of this. By the application of his hand to the several parts of a human body, he had perceived different tangible ideas; which being collected into sundry complex ones389have distinct names annexed to them. Thus, one combination of a certain tangible figure, bulk, and consistency of parts is called the head; another the hand; a third the foot, and so of the rest—all which complex ideas could, in his understanding, be made up only of ideas perceivable by touch. He had also, by his touch, obtained an idea of earth or ground, towards which he perceives the parts of his body to have a natural tendency. Now—byerectnothing more being meant than that perpendicular position of a man wherein his feet are nearest to the earth—if the blind person, by moving his hand over the parts of the man who stands before him, do perceive the tangible ideas that compose the head to be farthest from, and those that compose the feet to be nearest to, that other combination of tangible ideas which he calls earth, he will denominate that man erect. But, if we suppose him on a sudden to receive his sight, and that he behold a man standing before him, it is evident, in that case, he would neither judge the man he sees to be erect nor inverted; for he, never having known those terms applied to any other save tangible things, or which existed in the space without him, and what he sees neither being tangible, nor perceived as existing without, he could not[pg 176]know that, in propriety of language, they were applicable to it.97. Afterwards, when, upon turning his head or eyes up and down to the right and left, he shall observe the visible objects to change, and shall also attain to know that they are called by the same names, and connected with the objects perceived by touch; then, indeed, he will come to speak of them and their situation in the same terms that he has been used to apply to tangible things: and those that he perceives by turning up his eyes he will call upper, and those that by turning down his eyes he will call lower.98. And this seems to me the true reason why he should think those objects uppermost that are painted on the lower part of his eye. For, by turning the eye up they shall be distinctly seen; as likewise they that are painted on the highest part of the eye shall be distinctly seen by turning the eye down, and are for that reason esteemed lowest. For we have shewn that to the immediate objects of sight, considered in themselves, he would not attribute the terms high and low. It must therefore be on account of some circumstances which are observed to attend them. And these, it is plain, are the actions of turning the eye up and down, which suggest a very obvious reason why the mind should denominate the objects of sight accordingly high or low. And, without this motion of the eye—this turning it up and down in order to discern different objects—doubtlesserect,inverse, and other the like terms relating to the position of tangible objects, would never have been transferred, or in any degree apprehended to belong to the ideas of sight, the mere act of seeing including nothing in it to that purpose; whereas the different situations of the eye naturally direct the mind to make a suitable judgment of the situation of objects intromitted by it390.99. Farther, when he has by experience learned the connexion there is between the several ideas of sight and touch, he will be able, by the perception he has of the situation of visible things in respect of one another, to make a sudden and true estimate of the situation of outward, tangible things corresponding to them. And thus[pg 177]it is he shall perceive391by sight the situation of external392objects, which do not properly fall under that sense.100. I know we are very prone to think that, if just made to see, we should judge of the situation of visible things as we do now. But, we are also as prone to think that, at first sight, we should in the same way apprehend the distance and magnitude of objects, as we do now; which hath been shewn to be a false and groundless persuasion. And, for the like reasons, the same censure may be passed on the positive assurance that most men, before they have thought sufficiently of the matter, might have of their being able to determine by the eye, at first view, whether objects were erect or inverse.101. It will perhaps be objected to our opinion, that a man, for instance, being thought erect when his feet are next the earth, and inverted when his head is next the earth, it doth hence follow that, by the mere act of vision, without any experience or altering the situation of the eye, we should have determined whether he were erect or inverted. For both the earth itself, and the limbs of the man who stands thereon, being equally perceived by sight, one cannot choose seeing what part of the man is nearest the earth, and what part farthest from it, i.e. whether he be erect or inverted.102. To which I answer, the ideas which constitute the tangible earth and man are entirely different from those which constitute the visible earth and man. Nor was it possible, by virtue of the visive faculty alone, without superadding any experience of touch, or altering the position of the eye, ever to have known, or so much as suspected, there had been any relation or connexion between them. Hence, a man at first view would not denominate anything he saw,earth, orhead, orfoot; and consequently, he could not tell, by the mere act of vision, whether the head or feet were nearest the earth. Nor, indeed, would we have thereby any thought of earth or man, erect or inverse, at all—which will be made yet[pg 178]more evident, if we nicely observe, and make a particular comparison between, the ideas of both senses.103. That which I see is only variety of light and colours. That which I feel is hard or soft, hot or cold, rough or smooth. What similitude, what connexion, have those ideas with these? Or, how is it possible that any one should see reason to give one and the same name393to combinations of ideas so very different, before he had experienced their co-existence? We do not find there is any necessary connexion betwixt this or that tangible quality, and any colour whatsoever. And we may sometimes perceive colours, where there is nothing to be felt. All which doth make it manifest that no man, at first receiving of his sight394, would know there was any agreement between this or that particular object of his sight and any object of touch he had been already acquainted with. The colours therefore of the head would to him no more suggest the idea of head395than they would the idea of feet.104. Farther, we have at large shewn (vid. sect. 63 and 64) there is no discoverable necessary connexion between any given visible magnitude and any one particular tangible magnitude; but that it is entirely the result of custom and experience, and depends on foreign and accidental circumstances, that we can, by the perception of visible extension, inform ourselves what may be the extension of any tangible object connected with it. Hence, it is certain, that neither the visible magnitude of head or foot would bring along with them into the mind, at first opening of the eyes, the respective tangible magnitudes of those parts.105. By the foregoing section, it is plain the visible figure of any part of the body hath no necessary connexion with the tangible figure thereof, so as at first sight to suggest it to the mind. For, figure is the termination of magnitude. Whence it follows that no visible magnitude having in its own nature an aptness to suggest any one particular tangible magnitude, so neither can any visible figure be inseparably connected with its corresponding tangible figure, so as of itself, and in a way prior to experience, it might suggest it[pg 179]to the understanding. This will be farther evident, if we consider that what seems smooth and round to the touch may to sight, if viewed through a microscope, seem quite otherwise.106. From all which, laid together and duly considered, we may clearly deduce this inference:—In the first act of vision, no idea entering by the eye would have a perceivable connexion with the ideas to which the names earth, man, head, foot, &c. were annexed in the understanding of a person blind from his birth; so as in any sort to introduce them into his mind, or make themselves be called by the same names, and reputed the same things with them, as afterwards they come to be.107. There doth, nevertheless, remain one difficulty, which to some may seem to press hard on our opinion, and deserve not to be passed over. For, though it be granted that neither the colour, size, nor figure of the visible feet have any necessary connexion with the ideas that compose the tangible feet, so as to bring them at first sight into my mind, or make me in danger of confounding them, before I had been used to and for some time experienced their connexion; yet thus much seems undeniable, namely, that the number of the visible feet being the same with that of the tangible feet, I may from hence, without any experience of sight, reasonably conclude that they represent or are connected with the feet rather than the head. I say, it seems the idea of two visible feet will sooner suggest to the mind the idea of two tangible feet than of one head—so that the blind man, upon first reception of the visive faculty, might know which were the feet or two, and which the head or one.108. In order to get clear of this seeming difficulty, we need only observe that diversity of visible objects does not necessarily infer diversity of tangible objects corresponding to them. A picture painted with great variety of colours affects the touch in one uniform manner; it is therefore evident that I do not, by any necessary consecution, independent of experience, judge of the number of things tangible from the number of things visible. I should not therefore at first opening my eyes conclude that because I see two I shall feel two. How, therefore, can I, before experience teaches me, know that the visible legs, because[pg 180]two, are connected with the tangible legs; or the visible head, because one, is connected with the tangible head? The truth is, the things I see are so very different and heterogeneous from the things I feel that the perception of the one would never have suggested the other to my thoughts, or enabled me to pass the least judgment thereon, until I had experienced their connexion396.109. But, for a fuller illustration of this matter, it ought to be considered, that number (however some may reckon it amongst the primary qualities397) is nothing fixed and settled, really existing in things themselves. It is entirely the creature of the mind, considering either a simple idea by itself, or any combination of simple ideas to which it gives one name, and so makes it pass for a unit. According as the mind variously combines its ideas, the unit varies; and as the unit, so the number, which is only a collection of units, doth also vary. We call a window one, a chimney one; and yet a house, in which there are many windows and many chimneys, has an equal right to be called one; and many houses go to the making of one city. In these and the like instances, it is evident theunitconstantly relates to the particular draughts the mind makes of its ideas, to which it affixes names, and wherein it[pg 181]includes more or less, as best suits its own ends and purposes. Whatever therefore the mind considers as one, that is an unit. Every combination of ideas is considered as one thing by the mind, and in token thereof is marked by one name. Now, this naming and combining together of ideas is perfectly arbitrary, and done by the mind in such sort as experience shews it to be most convenient—without which our ideas had never been collected into such sundry distinct combinations as they now are.110. Hence, it follows that a man born blind, and afterwards, when grown up, made to see, would not, in the first act of vision, parcel out the ideas of sight into the same distinct collections that others do who have experienced which do regularly co-exist and are proper to be bundled up together under one name. He would not, for example, make into one complex idea, and thereby esteem and unite all those particular ideas which constitute the visible head or foot. For, there can be no reason assigned why he should do so, barely upon his seeing a man stand upright before him. There crowd into his mind the ideas which compose the visible man, in company with all the other ideas of sight perceived at the same time. But, all these ideas offered at once to his view he would not distribute into sundry distinct combinations, till such time as, by observing the motion of the parts of the man and other experiences, he comes to know which are to be separated and which to be collected together398.111. From what hath been premised, it is plain the objects of sight and touch make, if I may so say, two sets of ideas, which are widely different from each other. To objects of either kind we indifferently attribute the terms high and low, right and left, and such like, denoting the position or situation of things; but then we must well observe that the position of any object is determined with respect only to objects of the same sense. We say any object of touch is high or low, according as it is more or less distant from the tangible earth: and in like manner we[pg 182]denominate any object of sight high or low, in proportion as it is more or less distant from the visible earth. But, to define the situation of visible things with relation to the distance they bear from any tangible thing, orvice versa, this were absurd and perfectly unintelligible. For all visible things are equally in the mind, and take up no part of the external space; and consequently are equidistant from any tangible thing which exists without the mind399.112. Or rather, to speak truly, the proper objects of sight are at no distance, neither near nor far from any tangible thing. For, if we inquire narrowly into the matter, we shall find that those things only are compared together in respect of distance which exist after the same manner, or appertain unto the same sense. For, by the distance between any two points, nothing more is meant than the number of intermediate points. If the given points are visible, the distance between them is marked out by the number of the interjacent visible points; if they are tangible, the distance between them is a line consisting of tangible points; but, if they are one tangible and the other visible, the distance between them doth neither consist of points perceivable by sight nor by touch, i.e. it is utterly inconceivable400. This, perhaps, will not find an easy admission into all men's understanding. However, I should gladly be informed whether it be not true, by any one who will be at the pains to reflect a little, and apply it home to his thoughts.113. The not observing what has been delivered in the two last sections, seems to have occasioned no small part of the difficulty that occurs in the business of direct appearances. The head, which is painted nearest the earth, seems to be farthest from it; and on the other hand, the feet, which are painted farthest from the earth, are thought nearest to it. Herein lies the difficulty, which vanishes if we express the thing more clearly and free from ambiguity, thus:—How comes it that, to the eye, the visible head, which is nearest the tangible earth, seems farthest from the[pg 183]earth; and the visible feet, which are farthest from the tangible earth, seem nearest the earth? The question being thus proposed, who sees not the difficulty is founded on a supposition that the eye or visive faculty, or rather the soul by means thereof, should judge of the situation of visible objects with reference to their distance from the tangible earth? Whereas, it is evident the tangible earth is not perceived by sight. And it hath been shewn, in the two last preceding sections, that the location of visible objects is determined only by the distance they bear from one another, and that it is nonsense to talk of distance, far or near, between a visible and tangible thing.114. If we confine our thoughts to the proper objects of sight, the whole is plain and easy. The head is painted farthest from, and the feet nearest to, the visible earth; and so they appear to be. What is there strange or unaccountable in this? Let us suppose the pictures in the fund of the eye to be the immediate objects of sight401. The consequence is that things should appear in the same posture they are painted in; and is it not so? The head which is seen seems farthest from the earth which is seen; and the feet which are seen seem nearest to the earth which is seen. And just so they are painted.115. But, say you, the picture of the man is inverted, and yet the appearance is erect. I ask, what mean you by the picture of the man, or, which is the same thing, the visible man's being inverted? You tell me it is inverted, because the heels are uppermost and the head undermost? Explain me this. You say that by the head's being undermost, you mean that it is nearest to the earth; and, by the heels being uppermost, that they are farthest from the earth. I ask again, what earth you mean? You cannot mean the earth that is painted on the eye or the visible earth—for the picture of the head is farthest from the picture of the earth, and the picture of the feet nearest to the picture of the earth; and accordingly the visible head is farthest from the visible earth, and the visible feet nearest to it. It remains, therefore, that you mean the tangible earth; and so determine the situation of visible things with respect to tangible things—contrary to what hath been demonstrated in sect. 111 and 112. The two[pg 184]distinct provinces of sight and touch should be considered apart, and as though their objects had no intercourse, no manner of relation to one another, in point of distance or position402.
67. There is a celebrated phenomenon356the solution whereof I shall attempt to give, by the principles that have been laid down, in reference to the manner wherein we apprehend by sight the magnitude of objects.—The apparent magnitude of the moon, when placed in the horizon, is much greater than when it is in the meridian, though the angle under which the diameter of the moon is seen be not observed greater in the former case than in the latter; and[pg 159]the horizontal moon doth not constantly appear of the same bigness, but at some times seemeth far greater than at others.
68. Now, in order to explain the reason of the moon's appearing greater than ordinary in the horizon, it must be observed that the particles which compose our atmosphere do intercept the rays of light proceeding from any object to the eye; and, by how much the greater is the portion of atmosphere interjacent between the object and the eye, by so much the more are the rays intercepted, and, by consequence, the appearance of the object rendered more faint—every object appearing more vigorous or more faint in proportion as it sendeth more or fewer rays into the eye. Now, between the eye and the moon when situated in the horizon there lies a far greater quantity of atmosphere than there does when the moon is in the meridian. Whence it comes to pass, that the appearance of the horizontal moon is fainter, and therefore, by sect. 56, it should be thought bigger in that situation than in the meridian, or in any other elevation above the horizon.
69. Farther, the air being variously impregnated, sometimes more and sometimes less, with vapours and exhalations fitted to retund and intercept the rays of light, it follows that the appearance of the horizontal moon hath not always an equal faintness, and, by consequence, that luminary, though in the very same situation, is at one time judged greater than at another.
70. That we have here given the true account of the phenomena of the horizontal moon, will, I suppose, be farther evident to any one from the following considerations:—First, it is plain, that which in this case suggests the idea of greater magnitude, must be something which is itself perceived; for, that which is unperceived cannot suggest to our perception any other thing357.Secondly, it must be something that does not constantly remain the same, but is subject to some change or variation; since the appearance of the horizontal moon varies, being at one time greater than at another. [Thirdly, it must not lie in the circumjacent or intermediate objects, such as mountains, houses, fields, &c.; because that when all those objects are[pg 160]excluded from sight the appearance is as great as ever358.] And yet,thirdly359, it cannot be the visible figure or magnitude; since that remains the same, or is rather lesser, by how much the moon is nearer to the horizon. It remains therefore, that the true cause is that affection or alteration of the visible appearance, which proceeds from the greater paucity of rays arriving at the eye, and which I term faintness: since this answers all the forementioned conditions, and I am not conscious of any other perception that does.
71. Add to this that in misty weather it is a common observation, that the appearance of the horizontal moon is far larger than usual, which greatly conspires with and strengthens our opinion. Neither would it prove in the least irreconcilable with what we have said, if the horizontal moon should chance sometimes to seem enlarged beyond its usual extent, even in more serene weather. For, we must not only have regard to the mist which happens to be in the place where we stand; we ought also to take into our thoughts the whole sum of vapours and exhalations which lie betwixt the eye and the moon: all which co-operating to render the appearance of the moon more faint, and thereby increase its magnitude, it may chance to appear greater than it usually does even in the horizontal position, at a time when, though there be no extraordinary fog or haziness just in the place where we stand, yet the air between the eye and the moon, taken altogether, may be loaded with a greater quantity of interspersed vapours and exhalations than at other times360.
72. It may be objected that, in consequence of our principles, the interposition of a body in some degree opaque, which may intercept a great part of the rays of light, should render the appearance of the moon in the meridian as large as when it is viewed in the horizon. To which I answer, it is not faintness anyhow applied that suggests[pg 161]greater magnitude; there being no necessary, but only an experimental, connexion between those two things. It follows that the faintness which enlarges the appearance must be applied in such sort, and with such circumstances, as have been observed to attend the vision of great magnitudes. When from a distance we behold great objects, the particles of the intermediate air and vapours, which are themselves unperceivable, do interrupt the rays of light, and thereby render the appearance less strong and vivid. Now, faintness of appearance, caused in this sort, hath been experienced to co-exist with great magnitude. But when it is caused by the interposition of an opaque sensible body, this circumstance alters the case; so that a faint appearance this way caused does not suggest greater magnitude, because it hath not been experienced to co-exist with it.
73. Faintness, as well as all other ideas or perceptions which suggest magnitude or distance, does it in the same way that words suggest the notions to which they are annexed. Now, it is known a word pronounced with certain circumstances, or in a certain context with other words, hath not always the same import and signification that it hath when pronounced in some other circumstances, or different context of words. The very same visible appearance, as to faintness and all other respects, if placed on high, shall not suggest the same magnitude that it would if it were seen at an equal distance on a level with the eye. The reason whereof is, that we are rarely accustomed to view objects at a great height; our concerns lie among things situated rather before than above us; and accordingly our eyes are not placed on the top of our heads, but in such a position as is most convenient for us to see distant objects standing in our way. And, this situation of them being a circumstance which usually attends the vision of distant objects, we may from hence account for (what is commonly observed) an object's appearing of different magnitude, even with respect to its horizontal extension, on the top of a steeple, e.g. a hundred feet high, to one standing below, from what it would if placed at a hundred feet distance, on a level with his eye. For, it hath been shewn that the judgment we make on the magnitude of a thing depends not on the visible appearance only, but also on divers other circumstances, any[pg 162]one of which being omitted or varied may suffice to make some alteration in our judgment. Hence, the circumstance of viewing a distant object in such a situation as is usual and suits with the ordinary posture of the head and eyes, being omitted, and instead thereof a different situation of the object, which requires a different posture of the head, taking place—it is not to be wondered at if the magnitude be judged different. But it will be demanded, why a high object should constantly appear less than an equidistant low object of the same dimensions; for so it is observed to be. It may indeed be granted that the variation of some circumstances may vary the judgment made on the magnitude of high objects, which we are less used to look at; but it does not hence appear why they should be judged less rather than greater? I answer, that in case the magnitude of distant objects was suggested by the extent of their visible appearance alone, and thought proportional thereto, it is certain they would then be judged much less than now they seem to be. (Vid. sect. 79.) But, several circumstances concurring to form the judgment we make on the magnitude of distant objects, by means of which they appear far larger than others whose visible appearance hath an equal or even greater extension, it follows that upon the change or omission of any of those circumstances which are wont to attend the vision of distant objects, and so come to influence the judgments made on their magnitude, they shall proportionally appear less than otherwise they would. For, any of those things that caused an object to be thought greater than in proportion to its visible extension being either omitted, or applied without the usual circumstances, the judgment depends more entirely on the visible extension; and consequently the object must be judged less. Thus, in the present case the situation of the thing seen being different from what it usually is in those objects we have occasion to view, and whose magnitude we observe, it follows that the very same object being a hundred feet high, should seem less than if it was a hundred feet off, on (or nearly on) a level with the eye. What has been here set forth seems to me to have no small share in contributing to magnify the appearance of the horizontal moon, and deserves not to be passed over in the explication of it.
74. If we attentively consider the phenomenon before us, we shall find the not discerning between the mediate and immediate objects of sight to be the chief cause of the difficulty that occurs in the explication of it. The magnitude of the visible moon, or that which is the proper and immediate object of vision361, is no greater when the moon is in the horizon than when it is in the meridian. How comes it, therefore, to seem greater in one situation than the other? What is it can put this cheat on the understanding? It has no other perception of the moon than what it gets by sight. And that which is seen is of the same extent—I say, the visible appearance hath the very same, or rather a less, magnitude, when the moon is viewed in the horizontal than when in the meridional position. And yet it is esteemed greater in the former than in the latter. Herein consists the difficulty; which doth vanish and admit of the most easy solution, if we consider that as the visible moon is not greater in the horizon than in the meridian, so neither is it thought to be so. It hath been already shewn that, in any act of vision, the visible object absolutely, or in itself, is little taken notice of—the mind still carrying its view from that to some tangible ideas, which have been observed to be connected with it, and by that means come to be suggested by it. So that when a thing is said to appear great or small, or whatever estimate be made of the magnitude of any thing, this is meant not of the visible but of the tangible object. This duly considered, it will be no hard matter to reconcile the seeming contradiction there is, that the moon should appear of a different bigness, the visible magnitude thereof remaining still the same. For, by sect. 56, the very same visible extension, with a different faintness, shall suggest a different tangible extension. When therefore the horizontal moon is said to appear greater than the meridional moon, this must be understood, not of a greater visible extension, but of a greater tangible extension, which, by reason of the more than ordinary faintness of the visible appearance, is suggested to the mind along with it.
75. Many attempts have been made by learned men to account for this appearance362. Gassendus363, Des Cartes364, Hobbes365, and several others have employed their thoughts on that subject; but how fruitless and unsatisfactory their endeavours have been is sufficiently shewn in thePhilosophical Transactions366(Numb. 187, p. 314), where you may see their several opinions at large set forth and confuted, not without some surprise at the gross blunders that ingenious men have been forced into by endeavouring to reconcile this appearance with the ordinary principles of optics367. Since the writing of which there hath been published in theTransactions(Numb. 187, p. 323) another paper relating to the same affair, by the celebrated Dr. Wallis, wherein he attempts to account for that phenomenon; which, though it seems not to contain anything new, or different from what had been said before by others, I shall nevertheless consider in this place.
76. His opinion, in short, is this:—We judge not of the magnitude of an object by the optic angle alone, but by the optic angle in conjunction with the distance. Hence, though the angle remain the same, or even become less, yet, if withal the distance seem to have been increased, the object shall appear greater. Now, one way whereby we estimate the distance of anything is by the number and extent of the intermediate objects. When therefore the moon is seen in the horizon, the variety of[pg 165]fields, houses, &c. together with the large prospect of the wide extended land or sea that lies between the eye and the utmost limb of the horizon, suggest unto the mind the idea of greater distance, and consequently magnify the appearance. And this, according to Dr. Wallis, is the true account of the extraordinary largeness attributed by the mind to the horizontal moon, at a time when the angle subtended by its diameter is not one jot greater than it used to be.
77. With reference to this opinion, not to repeat what has been already said concerning distance368, I shall only observe,first, that if the prospect of interjacent objects be that which suggests the idea of farther distance, and this idea of farther distance be the cause that brings into the mind the idea of greater magnitude, it should hence follow that if one looked at the horizontal moon from behind a wall, it would appear no bigger than ordinary. For, in that case, the wall interposing cuts off all that prospect of sea and land, &c. which might otherwise increase the apparent distance, and thereby the apparent magnitude of the moon. Nor will it suffice to say, the memory doth even then suggest all that extent of land, &c. which lies within the horizon, which suggestion occasions a sudden judgment of sense, that the moon is farther off and larger than usual. For, ask any man who from such a station beholding the horizontal moon shall think her greater than usual, whether he hath at that time in his mind any idea of the intermediate objects, or long tract of land that lies between his eye and the extreme edge of the horizon? and whether it be that idea which is the cause of his making the aforementioned judgment? He will, without doubt, reply in the negative, and declare the horizontal moon shall appear greater than the meridional, though he never thinks of all or any of those things that lie between him and it. [And as for the absurdity of any idea's introducing into the mind another, whilst itself is not perceived, this has already fallen under our observation, and is too evident to need any farther enlargement on it369.]Secondly, it seems impossible, by this hypothesis, to account for the moon's[pg 166]appearing, in the very same situation, at one time greater than at another; which, nevertheless, has been shewn to be very agreeable to the principles we have laid down, and receives a most easy and natural explication from them. [370For the further clearing up of this point, it is to be observed, that what we immediately and properly see are only lights and colours in sundry situations and shades, and degrees of faintness and clearness, confusion and distinctness. All which visible objects are only in the mind; nor do they suggest aught external371, whether distance or magnitude, otherwise than by habitual connexion, as words do things. We are also to remark, that beside the straining of the eyes, and beside the vivid and faint, the distinct and confused appearances (which, bearing some proportion to lines and angles, have been substituted instead of them in the foregoing part of this Treatise), there are other means which suggest both distance and magnitude—particularly the situation of visible points or objects, as upper or lower; the former suggesting a farther distance and greater magnitude, the latter a nearer distance and lesser magnitude—all which is an effect only of custom and experience, there being really nothing intermediate in the line of distance between the uppermost and the lowermost, which are both equidistant, or rather at no distance from the eye; as there is also nothing in upper or lower which by necessary connexion should suggest greater or lesser magnitude. Now, as these customary experimental means of suggesting distance do likewise suggest magnitude, so they suggest the one as immediately as the other. I say, they do not (vide sect. 53) first suggest distance, and then leave the mind from thence to infer or compute magnitude, but suggest magnitude as immediately and directly as they suggest distance.]
78. This phenomenon of the horizontal moon is a clear instance of the insufficiency of lines and angles for explaining the way wherein the mind perceives and estimates the magnitude of outward objects. There is, nevertheless, a use of computation by them372—in order to determine the[pg 167]apparent magnitude of things, so far as they have a connexion with and are proportional to those other ideas or perceptions which are the true and immediate occasions that suggest to the mind the apparent magnitude of things. But this in general may, I think, be observed concerning mathematical computation in optics—that it can never373be very precise and exact374, since the judgments we make of the magnitude of external things do often depend on several circumstances which are not proportional to or capable of being defined by lines and angles.
79. From what has been said, we may safely deduce this consequence, to wit, that a man born blind, and made to see, would, at first opening of his eyes, make a very different judgment of the magnitude of objects intromitted by them from what others do. He would not consider the ideas of sight with reference to, or as having any connexion with, the ideas of touch. His view of them being entirely terminated within themselves, he can no otherwise judge them great or small than as they contain a greater or lesser number of visible points. Now, it being certain that any visible point can cover or exclude from view only one other visible point, it follows that whatever object intercepts the view of another hath an equal number of visible points with it; and, consequently, they shall both be thought by him to have the same magnitude. Hence, it is evident one in those circumstances would judge his thumb, with which he might hide a tower, or hinder its being seen, equal to that tower; or his hand, the interposition whereof might conceal the firmament from his view, equal to the firmament: how great an inequality soever there may, in our apprehensions, seem to be betwixt those two things, because of the customary and close connexion that has grown up in our minds between the objects of sight and touch, whereby the very different and distinct ideas of those two senses are so blended and confounded together as to be mistaken for one and the same thing—out of which prejudice we cannot easily extricate ourselves.
80. For the better explaining the nature of vision, and setting the manner wherein we perceive magnitudes in a due light, I shall proceed to make some observations concerning matters relating thereto, whereof the want of reflection, and duly separating between tangible and visible ideas, is apt to create in us mistaken and confused notions. And,first, I shall observe, that theminimum visibileis exactly equal in all beings whatsoever that are endowed with the visive faculty375. No exquisite formation of the eye, no peculiar sharpness of sight, can make it less in one creature than in another; for, it not being distinguishable into parts, nor in anywise consisting of them, it must necessarily be the same to all. For, suppose it otherwise, and that theminimum visibileof a mite, for instance, be less than theminimum visibileof a man; the latter therefore may, by detraction of some part, be made equal to the former. It doth therefore consist of parts, which is inconsistent with the notion of aminimum visibileor point.
81. It will, perhaps, be objected, that theminimum visibileof a man doth really and in itself contain parts whereby it surpasses that of a mite, though they are not perceivable by the man. To which I answer, theminimum visibilehaving (in like manner as all other the proper and immediate objects of sight) been shewn not to have any existence without the mind of him who sees it, it follows there cannot be any part of it that is not actually perceived and therefore visible. Now, for any object to contain several distinct[pg 169]visible parts, and at the same time to be aminimum visibile, is a manifest contradiction.
82. Of these visible points we see at all times an equal number. It is every whit as great when our view is contracted and bounded by near objects as when it is extended to larger and remoter ones. For, it being impossible that oneminimum visibileshould obscure or keep out of sight more than one other, it is a plain consequence that, when my view is on all sides bounded by the walls of my study, I see just as many visible points as I could in case that, by the removal of the study-walls and all other obstructions, I had a full prospect of the circumjacent fields, mountains, sea, and open firmament. For, so long as I am shut up within the walls, by their interposition every point of the external objects is covered from my view. But, each point that is seen being able to cover or exclude from sight one only other corresponding point, it follows that, whilst my sight is confined to those narrow walls, I see as many points, orminima visibilia, as I should were those walls away, by looking on all the external objects whose prospect is intercepted by them. Whenever, therefore, we are said to have a greater prospect at one time than another, this must be understood with relation, not to the proper and immediate, but the secondary and mediate objects of vision—which, as hath been shewn, do properly belong to the touch.
83. The visive faculty, considered with reference to its immediate objects, may be found to labour of two defects.First, in respect of the extent or number of visible points that are at once perceivable by it, which is narrow and limited to a certain degree. It can take in at one view but a certain determinate number ofminima visibilia, beyond which it cannot extend its prospect.Secondly, our sight is defective in that its view is not only narrow, but also for the most part confused. Of those things that we take in at one prospect, we can see but a few at once clearly and unconfusedly; and the more we fix our sight on any one object, by so much the darker and more indistinct shall the rest appear.
84. Corresponding to these two defects of sight, we may imagine as many perfections, to wit, 1st. That of comprehending in one view a greater number of visible points;[pg 170]2dly, of being able to view them all equally and at once, with the utmost clearness and distinction. That those perfections are not actually in some intelligences of a different order and capacity from ours, it is impossible for us to know376.
85. In neither of those two ways do microscopes contribute to the improvement of sight. For, when we look through a microscope, we neither see more visible points, nor are the collateral points more distinct, than when we look with the naked eye at objects placed at a due distance. A microscope brings us, as it were, into a new world. It presents us with a new scene of visible objects, quite different from what we behold with the naked eye. But herein consists the most remarkable difference, to wit, that whereas the objects perceived by the eye alone have a certain connexion with tangible objects, whereby we are taught to foresee what will ensue upon the approach or application of distant objects to the parts of our own body—which much conduceth to its preservation377—there is not the like connexion between things tangible and those visible objects that are perceived by help of a fine microscope.
86. Hence, it is evident that, were our eyes turned into the nature of microscopes, we should not be much benefitted by the change. We should be deprived of the forementioned advantage we at present receive by the visive faculty, and have left us only the empty amusement of seeing, without any other benefit arising from it. But, in that case, it will perhaps be said, our sight would be endued with a far greater sharpness and penetration than it now hath. But I would fain know wherein consists that sharpness which is esteemed so great an excellency of sight. It is certain, from what we have already shewn378, that theminimum visibileis never greater or lesser, but in all cases constantly the same. And in the case of microscopical eyes, I see only this difference, to wit, that upon the ceasing of a certain observable connexion betwixt the divers perceptions of sight and touch, which before enabled us to[pg 171]regulate our actions by the eye, it would now be rendered utterly unserviceable to that purpose.
87. Upon the whole, it seems that if we consider the use and end of sight, together with the present state and circumstances of our being, we shall not find any great cause to complain of any defect or imperfection in it, or easily conceive how it could be mended. With such admirable wisdom is that faculty contrived, both for the pleasure and convenience of life.
88. Having finished what I intended to say concerning the Distance and Magnitude of objects, I come now to treat of the manner wherein the mind perceives by sight their Situation379. Among the discoveries of the last age, it is reputed none of the least, that the manner of vision has been more clearly explained than ever it had been before. There is, at this day, no one ignorant that the pictures of external objects are painted on the retina or fund of the eye; that we can see nothing which is not so painted; and that, according as the picture is more distinct or confused, so also is the perception we have of the object380. But then, in this explication of vision, there occurs one mighty difficulty, viz. the objects are painted in an inverted order on the bottom of the eye: the upper part of any object being painted on the lower part of the eye, and the lower part of the object on the upper part of the eye; and so also as to right and left. Since therefore the pictures are thus inverted, it is demanded, how it comes to pass that we see the objects erect and in their natural posture?
Figure 4
Figure 4
89. In answer to this difficulty, we are told that the mind, perceiving an impulse of a ray of light on the upper part of the eye, considers this ray as coming in a direct line from the lower part of the object; and, in like manner, tracing the ray that strikes on the lower part of the eye, it is directed to the upper part of the object. Thus, in the adjacent figure,C, the lower point of the objectABC, is projected oncthe upper part of the eye. So likewise, the highest pointAis projected onathe lowest part of the eye; which makes the representationcbainverted. But the mind—considering[pg 172]the stroke that is made oncas coming in the straight lineCcfrom the lower end of the object; and the stroke or impulse ona, as coming in the lineAafrom the upper end of the object—is directed to make a right judgment of the situation of the objectABC, notwithstanding the picture of it be inverted. Moreover, this is illustrated by conceiving a blind man, who, holding in his hands two sticks that cross each other, doth with them touch the extremities of an object, placed in a perpendicular situation381. It is certain this man will judge that to be the upper part of the object which he touches with the stick held in the undermost hand, and that to be the lower part of the object which he touches with the stick in his uppermost hand. This is the common explication of the erect appearance of objects, which is generally received and acquiesced in, being (as Mr. Molyneux tells us,Diopt.part ii. ch. vii. p. 289)“allowed by all men as satisfactory.”
90. But this account to me does not seem in any degree true. Did I perceive those impulses, decussations, and directions of the rays of light, in like manner as hath been set forth, then, indeed, it would not at first view be altogether void of probability. And there might be some pretence for the comparison of the blind man and his cross sticks. But the case is far otherwise. I know very well that I perceive no such thing. And, of consequence, I cannot thereby make an estimate of the situation of objects. Moreover, I appeal to any one's experience, whether he be conscious to himself that he thinks on the intersection made by the radius pencils, or pursues the impulses they give in right lines, whenever he perceives by sight the position of[pg 173]any object? To me it seems evident that crossing and tracing of the rays, &c. is never thought on by children, idiots, or, in truth, by any other, save only those who have applied themselves to the study of optics. And for the mind to judge of the situation of objects by those things without perceiving them, or to perceive them without knowing it382, take which you please, it is perfectly beyond my comprehension. Add to this, that the explaining the manner of vision by the example of cross sticks, and hunting for the object along the axes of the radius pencils, doth suppose the proper objects of sight to be perceived at a distance from us, contrary to what hath been demonstrated383. [We may therefore venture to pronounce this opinion, concerning the way wherein the mind perceives the erect appearance of objects, to be of a piece with those other tenets of writers in optics, which in the foregoing parts of this treatise we have had occasion to examine and refute384.]
91. It remains, therefore, that we look for some other explication of this difficulty. And I believe it not impossible to find one, provided we examine it to the bottom, and carefully distinguish between the ideas of sight and touch; which cannot be too oft inculcated in treating of vision385. But, more especially throughout the consideration of this affair, we ought to carry that distinction in our thoughts; for that from want of a right understanding thereof, the difficulty of explaining erect vision seems chiefly to arise.
92. In order to disentangle our minds from whatever prejudices we may entertain with relation to the subject in hand, nothing seems more apposite than the taking into our thoughts the case of one born blind, and afterwards, when grown up, made to see. And—though perhaps it may not be a task altogether easy and familiar to us, to divest ourselves entirely of the experiences received from sight, so as to be able to put our thoughts exactly in the posture of such a one's—we must, nevertheless, as far as possible, endeavour to frame true conceptions of what might reasonably be supposed to pass in his mind386.
93. It is certain that a man actually blind, and who had continued so from his birth, would, by the sense of feeling, attain to have ideas of upper and lower. By the motion of his hand, he might discern the situation of any tangible object placed within his reach. That part on which he felt himself supported, or towards which he perceived his body to gravitate, he would termlower, and the contrary to thisupper; and accordingly denominate whatsoever objects he touched.
94. But then, whatever judgments he makes concerning the situation of objects are confined to those only that are perceivable by touch. All those things that are intangible, and of a spiritual nature—his thoughts and desires, his passions, and in general all the modifications of his soul—to these he would never apply the terms upper and lower, except only in a metaphorical sense. He may perhaps, by way of allusion, speak of high or low thoughts: but those terms, in their proper signification, would never be applied to anything that was not conceived to exist without the mind. For, a man born blind, and remaining in the same state, could mean nothing else by the words higher and lower than a greater or lesser distance from the earth; which distance he would measure by the motion or application of his hand, or some other part of his body. It is, therefore, evident that all those things which, in respect of each other, would by him be thought higher or lower, must be such as were conceived to exist without his mind, in the ambient space387.
95. Whence it plainly follows, that such a one, if we suppose him made to see, would not at first sight think that anything he saw was high or low, erect or inverted. For, it hath been already demonstrated, in sect. 41, that he would not think the things he perceived by sight to be at any distance from him, or without his mind. The objects to which he had hitherto been used to apply the terms up and down, high and low, were such only as affected, or were some way perceived by his touch. But the proper[pg 175]objects of vision make a new set of ideas, perfectly distinct and different from the former, and which can in no sort make themselves perceived by touch. There is, therefore, nothing at all that could induce him to think those terms applicable to them. Nor would he ever think it, till such time as he had observed their connexion with tangible objects, and the same prejudice388began to insinuate itself into his understanding, which, from their infancy, had grown up in the understandings of other men.
96. To set this matter in a clearer light, I shall make use of an example. Suppose the above-mentioned blind person, by his touch, perceives a man to stand erect. Let us inquire into the manner of this. By the application of his hand to the several parts of a human body, he had perceived different tangible ideas; which being collected into sundry complex ones389have distinct names annexed to them. Thus, one combination of a certain tangible figure, bulk, and consistency of parts is called the head; another the hand; a third the foot, and so of the rest—all which complex ideas could, in his understanding, be made up only of ideas perceivable by touch. He had also, by his touch, obtained an idea of earth or ground, towards which he perceives the parts of his body to have a natural tendency. Now—byerectnothing more being meant than that perpendicular position of a man wherein his feet are nearest to the earth—if the blind person, by moving his hand over the parts of the man who stands before him, do perceive the tangible ideas that compose the head to be farthest from, and those that compose the feet to be nearest to, that other combination of tangible ideas which he calls earth, he will denominate that man erect. But, if we suppose him on a sudden to receive his sight, and that he behold a man standing before him, it is evident, in that case, he would neither judge the man he sees to be erect nor inverted; for he, never having known those terms applied to any other save tangible things, or which existed in the space without him, and what he sees neither being tangible, nor perceived as existing without, he could not[pg 176]know that, in propriety of language, they were applicable to it.
97. Afterwards, when, upon turning his head or eyes up and down to the right and left, he shall observe the visible objects to change, and shall also attain to know that they are called by the same names, and connected with the objects perceived by touch; then, indeed, he will come to speak of them and their situation in the same terms that he has been used to apply to tangible things: and those that he perceives by turning up his eyes he will call upper, and those that by turning down his eyes he will call lower.
98. And this seems to me the true reason why he should think those objects uppermost that are painted on the lower part of his eye. For, by turning the eye up they shall be distinctly seen; as likewise they that are painted on the highest part of the eye shall be distinctly seen by turning the eye down, and are for that reason esteemed lowest. For we have shewn that to the immediate objects of sight, considered in themselves, he would not attribute the terms high and low. It must therefore be on account of some circumstances which are observed to attend them. And these, it is plain, are the actions of turning the eye up and down, which suggest a very obvious reason why the mind should denominate the objects of sight accordingly high or low. And, without this motion of the eye—this turning it up and down in order to discern different objects—doubtlesserect,inverse, and other the like terms relating to the position of tangible objects, would never have been transferred, or in any degree apprehended to belong to the ideas of sight, the mere act of seeing including nothing in it to that purpose; whereas the different situations of the eye naturally direct the mind to make a suitable judgment of the situation of objects intromitted by it390.
99. Farther, when he has by experience learned the connexion there is between the several ideas of sight and touch, he will be able, by the perception he has of the situation of visible things in respect of one another, to make a sudden and true estimate of the situation of outward, tangible things corresponding to them. And thus[pg 177]it is he shall perceive391by sight the situation of external392objects, which do not properly fall under that sense.
100. I know we are very prone to think that, if just made to see, we should judge of the situation of visible things as we do now. But, we are also as prone to think that, at first sight, we should in the same way apprehend the distance and magnitude of objects, as we do now; which hath been shewn to be a false and groundless persuasion. And, for the like reasons, the same censure may be passed on the positive assurance that most men, before they have thought sufficiently of the matter, might have of their being able to determine by the eye, at first view, whether objects were erect or inverse.
101. It will perhaps be objected to our opinion, that a man, for instance, being thought erect when his feet are next the earth, and inverted when his head is next the earth, it doth hence follow that, by the mere act of vision, without any experience or altering the situation of the eye, we should have determined whether he were erect or inverted. For both the earth itself, and the limbs of the man who stands thereon, being equally perceived by sight, one cannot choose seeing what part of the man is nearest the earth, and what part farthest from it, i.e. whether he be erect or inverted.
102. To which I answer, the ideas which constitute the tangible earth and man are entirely different from those which constitute the visible earth and man. Nor was it possible, by virtue of the visive faculty alone, without superadding any experience of touch, or altering the position of the eye, ever to have known, or so much as suspected, there had been any relation or connexion between them. Hence, a man at first view would not denominate anything he saw,earth, orhead, orfoot; and consequently, he could not tell, by the mere act of vision, whether the head or feet were nearest the earth. Nor, indeed, would we have thereby any thought of earth or man, erect or inverse, at all—which will be made yet[pg 178]more evident, if we nicely observe, and make a particular comparison between, the ideas of both senses.
103. That which I see is only variety of light and colours. That which I feel is hard or soft, hot or cold, rough or smooth. What similitude, what connexion, have those ideas with these? Or, how is it possible that any one should see reason to give one and the same name393to combinations of ideas so very different, before he had experienced their co-existence? We do not find there is any necessary connexion betwixt this or that tangible quality, and any colour whatsoever. And we may sometimes perceive colours, where there is nothing to be felt. All which doth make it manifest that no man, at first receiving of his sight394, would know there was any agreement between this or that particular object of his sight and any object of touch he had been already acquainted with. The colours therefore of the head would to him no more suggest the idea of head395than they would the idea of feet.
104. Farther, we have at large shewn (vid. sect. 63 and 64) there is no discoverable necessary connexion between any given visible magnitude and any one particular tangible magnitude; but that it is entirely the result of custom and experience, and depends on foreign and accidental circumstances, that we can, by the perception of visible extension, inform ourselves what may be the extension of any tangible object connected with it. Hence, it is certain, that neither the visible magnitude of head or foot would bring along with them into the mind, at first opening of the eyes, the respective tangible magnitudes of those parts.
105. By the foregoing section, it is plain the visible figure of any part of the body hath no necessary connexion with the tangible figure thereof, so as at first sight to suggest it to the mind. For, figure is the termination of magnitude. Whence it follows that no visible magnitude having in its own nature an aptness to suggest any one particular tangible magnitude, so neither can any visible figure be inseparably connected with its corresponding tangible figure, so as of itself, and in a way prior to experience, it might suggest it[pg 179]to the understanding. This will be farther evident, if we consider that what seems smooth and round to the touch may to sight, if viewed through a microscope, seem quite otherwise.
106. From all which, laid together and duly considered, we may clearly deduce this inference:—In the first act of vision, no idea entering by the eye would have a perceivable connexion with the ideas to which the names earth, man, head, foot, &c. were annexed in the understanding of a person blind from his birth; so as in any sort to introduce them into his mind, or make themselves be called by the same names, and reputed the same things with them, as afterwards they come to be.
107. There doth, nevertheless, remain one difficulty, which to some may seem to press hard on our opinion, and deserve not to be passed over. For, though it be granted that neither the colour, size, nor figure of the visible feet have any necessary connexion with the ideas that compose the tangible feet, so as to bring them at first sight into my mind, or make me in danger of confounding them, before I had been used to and for some time experienced their connexion; yet thus much seems undeniable, namely, that the number of the visible feet being the same with that of the tangible feet, I may from hence, without any experience of sight, reasonably conclude that they represent or are connected with the feet rather than the head. I say, it seems the idea of two visible feet will sooner suggest to the mind the idea of two tangible feet than of one head—so that the blind man, upon first reception of the visive faculty, might know which were the feet or two, and which the head or one.
108. In order to get clear of this seeming difficulty, we need only observe that diversity of visible objects does not necessarily infer diversity of tangible objects corresponding to them. A picture painted with great variety of colours affects the touch in one uniform manner; it is therefore evident that I do not, by any necessary consecution, independent of experience, judge of the number of things tangible from the number of things visible. I should not therefore at first opening my eyes conclude that because I see two I shall feel two. How, therefore, can I, before experience teaches me, know that the visible legs, because[pg 180]two, are connected with the tangible legs; or the visible head, because one, is connected with the tangible head? The truth is, the things I see are so very different and heterogeneous from the things I feel that the perception of the one would never have suggested the other to my thoughts, or enabled me to pass the least judgment thereon, until I had experienced their connexion396.
109. But, for a fuller illustration of this matter, it ought to be considered, that number (however some may reckon it amongst the primary qualities397) is nothing fixed and settled, really existing in things themselves. It is entirely the creature of the mind, considering either a simple idea by itself, or any combination of simple ideas to which it gives one name, and so makes it pass for a unit. According as the mind variously combines its ideas, the unit varies; and as the unit, so the number, which is only a collection of units, doth also vary. We call a window one, a chimney one; and yet a house, in which there are many windows and many chimneys, has an equal right to be called one; and many houses go to the making of one city. In these and the like instances, it is evident theunitconstantly relates to the particular draughts the mind makes of its ideas, to which it affixes names, and wherein it[pg 181]includes more or less, as best suits its own ends and purposes. Whatever therefore the mind considers as one, that is an unit. Every combination of ideas is considered as one thing by the mind, and in token thereof is marked by one name. Now, this naming and combining together of ideas is perfectly arbitrary, and done by the mind in such sort as experience shews it to be most convenient—without which our ideas had never been collected into such sundry distinct combinations as they now are.
110. Hence, it follows that a man born blind, and afterwards, when grown up, made to see, would not, in the first act of vision, parcel out the ideas of sight into the same distinct collections that others do who have experienced which do regularly co-exist and are proper to be bundled up together under one name. He would not, for example, make into one complex idea, and thereby esteem and unite all those particular ideas which constitute the visible head or foot. For, there can be no reason assigned why he should do so, barely upon his seeing a man stand upright before him. There crowd into his mind the ideas which compose the visible man, in company with all the other ideas of sight perceived at the same time. But, all these ideas offered at once to his view he would not distribute into sundry distinct combinations, till such time as, by observing the motion of the parts of the man and other experiences, he comes to know which are to be separated and which to be collected together398.
111. From what hath been premised, it is plain the objects of sight and touch make, if I may so say, two sets of ideas, which are widely different from each other. To objects of either kind we indifferently attribute the terms high and low, right and left, and such like, denoting the position or situation of things; but then we must well observe that the position of any object is determined with respect only to objects of the same sense. We say any object of touch is high or low, according as it is more or less distant from the tangible earth: and in like manner we[pg 182]denominate any object of sight high or low, in proportion as it is more or less distant from the visible earth. But, to define the situation of visible things with relation to the distance they bear from any tangible thing, orvice versa, this were absurd and perfectly unintelligible. For all visible things are equally in the mind, and take up no part of the external space; and consequently are equidistant from any tangible thing which exists without the mind399.
112. Or rather, to speak truly, the proper objects of sight are at no distance, neither near nor far from any tangible thing. For, if we inquire narrowly into the matter, we shall find that those things only are compared together in respect of distance which exist after the same manner, or appertain unto the same sense. For, by the distance between any two points, nothing more is meant than the number of intermediate points. If the given points are visible, the distance between them is marked out by the number of the interjacent visible points; if they are tangible, the distance between them is a line consisting of tangible points; but, if they are one tangible and the other visible, the distance between them doth neither consist of points perceivable by sight nor by touch, i.e. it is utterly inconceivable400. This, perhaps, will not find an easy admission into all men's understanding. However, I should gladly be informed whether it be not true, by any one who will be at the pains to reflect a little, and apply it home to his thoughts.
113. The not observing what has been delivered in the two last sections, seems to have occasioned no small part of the difficulty that occurs in the business of direct appearances. The head, which is painted nearest the earth, seems to be farthest from it; and on the other hand, the feet, which are painted farthest from the earth, are thought nearest to it. Herein lies the difficulty, which vanishes if we express the thing more clearly and free from ambiguity, thus:—How comes it that, to the eye, the visible head, which is nearest the tangible earth, seems farthest from the[pg 183]earth; and the visible feet, which are farthest from the tangible earth, seem nearest the earth? The question being thus proposed, who sees not the difficulty is founded on a supposition that the eye or visive faculty, or rather the soul by means thereof, should judge of the situation of visible objects with reference to their distance from the tangible earth? Whereas, it is evident the tangible earth is not perceived by sight. And it hath been shewn, in the two last preceding sections, that the location of visible objects is determined only by the distance they bear from one another, and that it is nonsense to talk of distance, far or near, between a visible and tangible thing.
114. If we confine our thoughts to the proper objects of sight, the whole is plain and easy. The head is painted farthest from, and the feet nearest to, the visible earth; and so they appear to be. What is there strange or unaccountable in this? Let us suppose the pictures in the fund of the eye to be the immediate objects of sight401. The consequence is that things should appear in the same posture they are painted in; and is it not so? The head which is seen seems farthest from the earth which is seen; and the feet which are seen seem nearest to the earth which is seen. And just so they are painted.
115. But, say you, the picture of the man is inverted, and yet the appearance is erect. I ask, what mean you by the picture of the man, or, which is the same thing, the visible man's being inverted? You tell me it is inverted, because the heels are uppermost and the head undermost? Explain me this. You say that by the head's being undermost, you mean that it is nearest to the earth; and, by the heels being uppermost, that they are farthest from the earth. I ask again, what earth you mean? You cannot mean the earth that is painted on the eye or the visible earth—for the picture of the head is farthest from the picture of the earth, and the picture of the feet nearest to the picture of the earth; and accordingly the visible head is farthest from the visible earth, and the visible feet nearest to it. It remains, therefore, that you mean the tangible earth; and so determine the situation of visible things with respect to tangible things—contrary to what hath been demonstrated in sect. 111 and 112. The two[pg 184]distinct provinces of sight and touch should be considered apart, and as though their objects had no intercourse, no manner of relation to one another, in point of distance or position402.