De praecipius visus symptomatis eorumque causis Physica & Medica contemplatio

passes perpendicularly through the crystalline humor, then is refracted in the vitreous humor because of the different ousia essence/nature of the transparent body, the refracted rays meet in the center of the eye, and thus the parts of the form, as if gathered together, are exhibited to the visual nerves.

XLI.
By the method of physics, it may perhaps be permitted to us to outline the figure of the matter somewhat as a parergon subsidiary work, and that by the example of a mirror, to which Aristotle compared the eye. Rays impinging on different media are refracted. Refraction occurs either toward the perpendicular or away from the perpendicular. Different media occur: the air and the three humors of the eye with the surrounding tunics. Therefore, the ray of that which resists the crystalline lens more persistently is split into many parts, which kathet perpendiculars and the interjected medium distinguishes and articulately restores into the due form. The spirit, surrounded on all sides by the crystalline lens, immediately feels this impression and carries the received effigy to the first sensorium to be judged.

XLII.
Nor do we delay over Aristotle’s rather unfair censure of Democritus, who asserted ten opsin emphasis einai that vision is an appearance/reflection. For although an image may be refracted from a mirror into the eye of the spectator, the principle of the anaklaseos reflection itself is from the mirror, in which the rays, having collided and been broken, fly apart. The transparent image also acts in place of the object body, the form of which, just as it subsists by itself outside the eye, so it also shines forth without the view of the eyes, which is to perceive those things which, located behind, nevertheless shine forth from mirrors.

XLIII.
But just as at one and the same time, while the eye contemplates the opposite face of someone, the same shines back from within and without simultaneously, without any impediment to vision, so it would be altogether likely that what happens in one, should also correspond in others of the same kind, and that the species and emphaseis reflections of visible things, increased and digested by diaklasis refraction, penetrate into the innermost sense. And this is the proper meaning of the word apo tou emphainesthai from appearing within with respect to the lucid subject in which it shines; it could rather be called emphasis appearance by reason of anaklaseos reflection, if, according to the philosopher’s opinion, it were turned only in an alien and external sense.

Catchword: "Ad" (to/towards)