prias, though unacquainted with Hieronymus's notions,
gave us another reason. We see, said he, some species that come from the
object to the eye, which at their first rise are thick and great; and
therefore when near disturb old men, whose eyes are stiff and not easily
penetrated; but when they are separated and diffused into the air, the
thick obstructing parts are easily removed, and the subtile remainders
coming to the eye gently and easily slide into the pores; and so the
disturbance being less, the sight is more vigorous and clear. Thus a
rose smells most fragrant at a distance; but if you bring it near the
nose, it is not so pure and delightful; and the reason is this,--many
earthy disturbing particles are carried with the smell, and spoil the
fragrancy when near, but in a longer passage those are lost, and the
pure brisk odor, by reason of its subtility, reaches and acts upon the
sense.

But we, according to Plato's opinion, assert that a bright spirit darted
from the eye mixes with the light about the object, and those two are
perfectly blended into one similar body; now these must be joined in due
proportion one to another; for one part ought not wholly to prevail on
the other, but both, being proportionally and amicably joined, should
agree in one third common power. Now this (whether flux, illuminated
spirit, or ray) in old men being very weak, there can be no combination,
no mixture with the light about the object; but it must be wholly
consumed, unless, by removing the letters from their eyes, they lessen
the brightness of the light, so that it comes to the sight not too
strong or unmixed, but well proportioned and blended with the other. And
this explains that common affection of creatures seeing in the dark; for
their eyesight being weak is overcome and darkened by the splendor of
the day; because the little light that flows from their eyes cannot be
proportionably mixed with the stronger and more numerous beams; but it
is proportionable and sufficient for the feeble splendor of the stars,
and so can join with it, and cooperate to move the sense.

QUESTION IX. WHY FRESH WATER WASHES CLOTHES BETTER THAN SALT.

THEON, THEMISTOCLES, METRIUS, FLORUS, PLUTARCH; AND OTHERS.

Theon the grammarian, when Metrius Florus gave us an entertainment,
asked Themistocles the Stoic, why Chrysippus, though he frequently
mentioned some strange phenomena in nature (as that salt meat soaked in
salt water grows fresher t