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On The Natural Faculties   

"Yes," says Epicurus, "but these corpuscles must be looked on as exceedingly small, so that some of them are a ten-thousandth part of the size of the very smallest particles carried in the air." Then do you venture to say that so great a weight of iron can be suspended by such small bodies? If each of them is a ten-thousandth part as large as the dust particles which are borne in the atmosphere, how big must we suppose the hook-like extremities by which they interlock with each other to be? For of course this is quite the smallest portion of the whole particle.

Then, again, when a small body becomes entangled with another small body, or when a body in motion becomes entangled with another also in motion, they do not rebound at once. For, further, there will of course be others which break in upon them from above, from below, from front and rear, from right and left, and which shake and agitate them and never let them rest. Moreover, we must perforce suppose that each of these small bodies has a large number of these hook-like extremities. For by one it attaches itself to its neighbours, by another- the topmost one- to the lodestone, and by the bottom one to the iron. For if it were attached to the stone above and not interlocked with the iron below, this would be of no use. Thus, the upper part of the superior extremity must hang from the lodestone, and the iron must be attached to the lower end of the inferior extremity; and, since they interlock with each other by their sides as well, they must, of course, have hooks there too. Keep in mind also, above everything, what small bodies these are which possess all these different kinds of outgrowths. Still more, remember how, in order that the second piece of iron may become attached to the first, the third to the second, and to that the fourth, these absurd little particles must both penetrate the passages in the first piece of iron and at the same time rebound from the piece coming next in the series, although this second piece is naturally in every way similar to the first.

Such an hypothesis, once again, is certainly not lacking in audacity; in fact, to tell the truth, it is far more shameless than the previous ones; according to it, when five similar pieces of iron are arranged in a line, the particles of the lodestone which easily traverse the first piece of iron rebound from the second, and do not pass readily through it in the same way. Indeed, it is nonsense, whichever alternative is adopted. For, if they do rebound, how then do they pass through into the third piece? And if they do not rebound, how does the second piece become suspended to the first? For Epicurus himself looked on the rebound as the active agent in attraction.

But, as I have said, one is driven to talk nonsense whenever one gets into discussion with such men. Having, therefore, given a concise and summary statement of the matter, I wish to be done with it. For if one diligently familiarizes oneself with the writings of Asclepiades, one will see clearly their logical dependence on his first principles, but also their disagreement with observed facts. Thus, Epicurus, in his desire to adhere to the facts, cuts an awkward figure by aspiring to show that these agree with his principles, whereas Asclepiades safeguards the sequence of principles, but pays no attention to the obvious fact. Whoever, therefore, wishes to expose the absurdity of their hypotheses, must, if the argument be in answer to Asclepiades, keep in mind his disagreement with observed fact; or if in answer to Epicurus, his discordance with his principles. Almost all the other sects depending on similar principles are now entirely extinct, while these alone maintain a respectable existence still. Yet the tenets of Asclepiades have been unanswerably confuted by Menodotus the Empiricist, who draws his attention to their opposition to phenomena and to each other; and, again, those of Epicurus have been confuted by Asclepiades, who adhered always to logical sequence, about which Epicurus evidently cares little.

Now people of the present day do not begin by getting a clear comprehension of these sects, as well as of the better ones, thereafter devoting a long time to judging and testing the true and false in each of them; despite their ignorance, they style themselves, some "physicians" and others "philosophers." No wonder, then, that they honour the false equally with the true. For everyone becomes like the first teacher that he comes across, without waiting to learn anything from anybody else. And there are some of them, who, even if they meet with more than one teacher, are yet so unintelligent and slow-witted that even by the time they have reached old age they are still incapable of understanding the steps of an argument.... In the old days such people used to be set to menial tasks.... What will be the end of it God knows!

Now, we usually refrain from arguing with people whose principles are wrong from the outset. Still, having been compelled by the natural course of events to enter into some kind of a discussion with them, we must add this further to what was said- that it is not only cathartic drugs which naturally attract their special qualities, but also those which remove thorns and the points of arrows such as sometimes become deeply embedded in the flesh. Those drugs also which draw out animal poisons or poisons applied to arrows all show the same faculty as does the lodestone. Thus, I myself have seen a thorn which was embedded in a young man's foot fail to come out when we exerted forcible traction with our fingers, and yet come away painlessly and rapidly on the application of a medicament. Yet even to this some people will object, asserting that when the inflammation is dispersed from the part the thorn comes away of itself, without being pulled out by anything. But these people seem, in the first place, to be unaware that there are certain drugs for drawing out inflammation and different ones for drawing out embedded substances; and surely if it was on the cessation of an inflammation that the abnormal matters were expelled, then all drugs which disperse inflammations ought ipso facto; to possess the power of extracting these substances as well.

And secondly, these people seem to be unaware of a still more surprising fact, namely, that not merely do certain medicaments draw out thorns and others poisons, but that of the latter there are some which attract the poison of the viper, others that of the sting-ray, and others that of some other animal; we can, in fact, plainly observe these poisons deposited on the medicaments. Here, then, we must praise Epicurus for the respect he shows towards obvious facts, but find fault with his views as to causation. For how can it be otherwise than extremely foolish to suppose that a thorn which we failed to remove by digital traction could be drawn out by these minute particles?

Have we now, therefore, convinced ourselves that everything which exists possesses a faculty by which it attracts its proper quality, and that some things do this more, and some less?

Or shall we also furnish our argument with the illustration afforded by corn? For those who refuse to admit that anything is attracted by anything else, will, I imagine, be here proved more ignorant regarding Nature than the very peasants. When, for my own part, I first learned of what happens, I was surprised, and felt anxious to see it with my own eyes. Afterwards, when experience also had confirmed its truth, I sought long among the various sects for an explanation, and, with the exception of that which gave the first place to attraction, I could find none which even approached plausibility, all the others being ridiculous and obviously quite untenable.

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