Chapter IX.
On the excellence of the human body and on the formation, arrangement, and functions of its individual members.
54. But now we must also speak of the body of man itself, which who would deny to be more excellent than others in beauty and grace? For although the substance of all earthly bodies seems to be the same, the strength and height are greater in some beasts: yet the form of the human body is more attractive, with an upright and lofty posture; so that it is neither excessively tall, nor petty and lowly: moreover, the very proportion of the body is pleasant and pleasing; so that neither monstrous size is terrifying, nor thinness weak and feeble.
And first of all, let us understand that the structure of the human body is like that of the world. Just as the sky towers over the air, the earth, and the sea, which are like certain members of the world, so too we see that the head stands out above the other parts of our body and is the most excellent of all, like the sky among the elements, like a citadel among the other fortifications of a city. In this citadel, a certain royal wisdom resides according to the prophetic saying: The eyes of the wise are in their head (Eccl., II, 14); this is the safest for the rest and from it strength and providence are derived for all the members. For what strength and power of the arms can achieve, what swiftness of the feet, if it is not supported by the power of the head, like the imperial authority of its ruler? For either all things are lacking or all things are supported by this. What can strength do, if it does not use the eye as its leader in battle? What can fleeing do if vision is absent? The body is a prison, terrifying in its dark condition; unless it is illuminated by the sight of the eyes. Therefore, just as the sun and moon are in the sky, so are the eyes in a human being. The sun and moon are the two lights of the world: but there are certain eyes that shine like stars on the surface, illuminating the lower parts with bright light, and not allowing us to be engulfed in darkness at certain times of the night. Some of our spies keep watch day and night. For they are awakened from sleep more quickly than the rest of the limbs, and when awake they observe everything; for they are closer to the brain, from which all the use of seeing flows. However, let no one believe hastily that I have descended here, because I commend the highest thing in a part when I speak of the eyes, which are not a foreign matter. It is certain that the eyes are a part of the head. Therefore, the head explores everything with the eyes, searches hidden things with the ears, knows secret things, and hears what others are doing on the earth.
56. But the very top of the head, how delightful and pleasing, how beautiful the hair, how revered in the elderly, how venerable in priests, how fearsome in warriors, how lovely in the young; how neat in women, how sweet in children? Long hair does not suit one gender, short hair does not suit another. From trees, one can estimate the grace of a human head. In the head of a tree, all fruit is found, there all beauty resides, its foliage either protects us from rain or shields us from the sun. Take away the hair from a tree, and the whole tree is ungrateful. Therefore, how much greater is the adornment of the human head, which protects and clothes our brain, that is, the seat and origin of our senses, with the hair of the head, so that it is not vexed by cold or heat? For there is the source of all things, and therefore where injury harms, there grace prevails.
57. What is a man without a head, when his whole being is in his head? When you see the head, you recognize the man: if the head is missing, there can be no recognition: the ignoble torso lies, without honor, without name. Only the heads of emperors, cast in bronze, and the images of leaders made of bronze or marble, are worshiped by men. Therefore, it is not without reason that the other limbs obey this like their advisor, and they bear it with servile actions as if it were a deity, and they elevate it to a high place. Under the power of censorship, he directs the actions of some slaves as he wishes, and decrees commands to be carried out by individuals. You see each one of his soldiers serving voluntarily without pay. Some carry, some feed, some defend, or fulfill their duty in their own way: they obey as subjects, they serve as slaves to their master. Hence, a certain order proceeds, which appoints the tasks that the hands should perform in completing works related to military service, and which discipline determines the form of abstaining or eating that the stomach should hold.
58. To this front, which is free, open in bare times, it reveals the appearance of its character: now joyful, now sadder: sometimes stern, sometimes more indulgent, which expresses the internal will with forensic signs. A certain image of the soul speaks in the face, the foundation of faith in which the name of the Lord is written and held daily. Two hedges of eyebrows follow it, which extend the protection to the eyes, and cover with grace; so that both the beauty of grace may be pleasing, and the diligence of protection may assist. For if anything dirty falls from the head, either sand dust, or mist of the cloud, or sweat from the damp hair, it is caught by the eyebrow, so that it does not disturb the delicate sight of the gentle eyes.
They adhere like the eyebrows to certain mountain ridges; so that, as if protected by the summit of the mountain, they may be safer, and, as if situated on a high point, may overlook everything from a certain superior scene. For it was not fitting for them to be lowly like the ears or mouth, and even the inner sinuses of the nostrils themselves. For a lookout is always from a high place, so that it can observe the arrival of hostile bands and prevent them from unexpectedly seizing either the peaceful population of the city or the army of the emperor. In this way, they also guard against the attacks of robbers, if scouts are positioned on the walls or towers or high mountain ridges, so that they can look down on the flat regions where the ambushes of the robbers cannot hide. Likewise, if someone on the sea sees that land is approaching, they climb to the tops of the masts, the high horns of the sails, in the very peak of danger, and from a distance they greet the land, which is still invisible to the rest of the sailors.
60. But perhaps you will say: If a higher watchtower was necessary, why were not the eyes placed on the very top of the head, as they are in crabs or beetles whose heads, though not visible, are yet higher than the rest of their body? But these animals have a strong shell, not such a delicate membrane as ours, which can easily be hurt and torn by external objects. There are other animals also of this kind. Some have the power of turning their eyes either towards the front or towards the back of their head, as horses, oxen, and almost all wild beasts; or towards their wings, as birds, that in time of safety may go to rest. But for us, it was necessary that the eyes be situated in the highest part of the body, like in a fortress, and be defended from any even small offense, which seemed contradictory. For if they were in a low position for protection, their function would be hindered; if they were in a high position, they would be exposed to injury. Therefore, in order for nothing to be taken away from the usefulness of their function, and for nothing to be overlooked for defending against injury, the eyes were placed in this location, where the eyebrows from above provide some protection, the raised cheeks below provide a considerable fortification, and they are separated internally by the nostrils, and externally by the prominence of the forehead and cheeks. And though they appear to be surrounded by the interconnected and even borders of bones, within these borders are the orbs of the eyes, both safe for protecting and free for seeing, and beautiful for ornamentation, shining like a crystal. In the middle of which are the pupils, who perform the function of seeing. These, in order not to be harmed by any accidental injury, are protected all around by a kind of wall formed by intertwining hairs. Therefore, begging for safe assistance to himself, the Prophet says: Guard me, O Lord, as the pupil of the eye (Ps. XVI, 8); so that he may receive as diligent and safe protection as the pupil of the eye, which he was pleased to defend with a most secure wall of nature. At the same time, because innocence and integrity, lightly besmirched, are violated, and the gift of grace is lost; and therefore it must be considered, so that no one may taint it with the dust of error, or disturb it with the stick of sin; for it is written: First remove the beam from your own eye, and then you will see clearly to remove the speck from your brother's eye (Matthew VII, 5).
Therefore, skilled medical practitioners believe that the brain of a human is located in the head for the purpose of sight, while the other senses of our body are situated in a nearby dwelling: the brain. For the brain is the origin of nerves and all voluntary movements of sensation, and from there stems the cause of everything we have mentioned. However, most people think that the beginning of arteries and the inherent heat, which vital organs are animated and warmed by, is the heart. But the senses of each individual are like the organs of the nerves, which, like strings and certain fibres, originate from the brain and are distributed throughout the different parts of the body according to their respective functions. Therefore, the brain is softer than the other parts because it receives all the senses; hence, all the nerves are connected to it and everything that the eye sees, the ear hears, the nose smells, the tongue tastes, or the mouth perceives as touch is referred to it. For what is soft is more inclined to compassion, but what is hard, due to the rigidity of the nerves, is more disposed to action.
62. It is also the most excellent function of hearing, and above all grace to the sight. Therefore, the ears are more prominent, so that they may both bring forward the adornment and catch everything that has flowed from the crown of filth or moisture; at the same time, so that the voice, resounding in their cavities without offense, may enter the inner recesses. For if it were not so, who would not be astonished and rendered deaf by every loud sound; since we frequently experience that we become deafened by a sudden loud noise in the midst of our very duties? Then, as if you see certain defenses extending against the harshness of cold and the burning of heat; so that neither does the cold penetrate the open passages, nor does excessive heat scorch. Furthermore, the winding of the inner ears provides a certain number for modulating and discipline. For through the winding of the ears a certain rhythm is created, and the sound of the voice is expressed through certain melodies. Moreover, the fact that we retain the twists and turns of received speech ourselves teaches us the use of the ears. Indeed, just as a sweet voice is heard in the hollows of mountains, or in the recesses of cliffs, or in the winding of rivers, and the echo returns pleasant responses. The very impurities of the ears also serve a useful purpose in binding the voice: so that its hold on us may be stronger both in memory and in gratitude.
63. But what can I say about the nostrils, which possess a bifurcated and narrow orifice that excels at receiving odors, so that the odor does not pass fleetingly, but rather lingers in the nostrils and nourishes the brain and senses through their duct? Therefore, the odor that is received continues to burn longer than words resonate or sights appear. Often, what you have smelled in a brief moment lingers in your nostrils throughout the day. Through them, waste products of the head flow out, and without deception or any harm to the body, they are removed.
There is also a considerable sense of touch, and in it a most delightful pleasure and a sincere judgment. For often by touch we approve what we cannot approve by sight.
Finally, there is also the function of the mouth or tongue, which however supplies strength to all. For the eyes would not have the power of seeing, if they did not receive the power of bodily substance, which is carried by food and drink, and the ears would not have the power of hearing, or the nose of smelling, or the hands of touching, if the entire body were not strengthened by nourishment. Indeed, we become weak unless we restore these powers with the regular supply of appropriate food. Ultimately, when weakened, we take pleasure in sensations, but as if deprived of their resources, they do not perceive their delights.
66. What should I describe about the fortification of teeth, by which food is chewed and the full expression of voice is made? What nourishment would delight without teeth? Finally, we often observe that those in the prime of life grow old more quickly solely because, with missing teeth, they are unable to take in the power of more substantial food. Therefore, infancy is mute because it does not yet have the vocal organ.
67. Language, moreover, is not only most precious in speaking, but also in eating. For it is, as it were, the voice of the speaker and the hand of the eater, which presents and serves food flowing from the teeth. The voice is also carried by the movement of the air, and is carried through empty space, and the same force that strikes the air now moves, now soothes the emotion of the listener, appeases the angry, raises up the broken, comforts the sorrowful. Therefore let us share a common sound with the singing birds. However, with whom a creature uses a sound, which is reasonable, it cannot be shared with all irrational creatures. For even our senses are shared with other animals, but they do not use the same means as those other animals. The cow raises its eyes to the sky, but it does not know what it is looking at. The wild animals raise their eyes, the birds raise their eyes, their sight is free for everyone: but only humans have the ability to interpret the emotions of what they see. He observes with his eyes the rising and setting of the signs, he sees the ornamentation of the sky, he marvels at the orbs of the stars, he also understands the various glimmers of each, when Hesperus rises, when Lucifer: why does that evening star shine, why does this morning star radiate: what movements does Orion have, what lunar eclipses: how the sun knows its own settings, and how it keeps the rhythm of its own course with solemnity. Other living beings also hear, but who, besides humans, knows through listening? The secrets of wisdom, which are in the earth, can only be gathered by man through hearing, meditation, and prudence. He who can say, 'I will listen to what the Lord God speaks within me' possesses a most precious gift. It is a great privilege for man to be an instrument of the divine voice and to express heavenly oracles with his earthly lips, just as it is written: 'Cry! What shall I cry?' All flesh is grass (Isa. XL, 6). He understood what he was to say, and he cried out. Let those who map out the spaces of heaven and earth with their radios keep their wisdom to themselves. Let them have their understanding, of which the Lord says: And I will destroy the wisdom of the wise (I Cor. I, 19). I will not establish the numbers of speech and the modes, and the measures of the wisdom of music in place: but I define that wisdom, of which the Prophet says: You have made known to me the uncertain and hidden things of your wisdom (Psal. L, 8).
68. But what shall I say about the kiss of the mouth, which is a pledge of piety and charity? Doves kiss each other, but what about the beauty of a human kiss, in which the emblem of friendship and humanity shines forth, and in which the affection of full charity is expressed with faithfulness? Hence, the Lord, condemning it as a kind of prodigy in the traitor, says, 'Judas, do you betray the Son of Man with a kiss?' (Luke 22:48). Is this the emblem of charity that you convert into a sign of treachery and an indication of faithlessness? Do you use this token of peace as an instrument of cruelty? Therefore, by bestial obedience of the mouth, you accuse someone who brings death rather than someone who carries the bonds of charity, as confirmed by the divine voice of the oracle. Moreover, that which is unique is that only humans express with their mouth what they feel in their heart. Therefore, silent thoughts of the mind are indicated by the words of the mouth. So what is the mouth of a person if not a kind of access to speech, a source of debate, a hall of words, a storehouse of will? We perceive the body of man to be as a kind of royal palace, in which there is indeed a certain quantity of parts, but the form is that of a unity.
69. The throat follows, through which the vital exchange of the whole body takes place, and the supply of this breath is poured in. The arms follow, and the strong muscles of the upper arms, capable hands for working, and fingers suited for grasping. Hence comes more aptness for working, hence the elegance of writing, and that reed of a swiftly writing scribe, by which the oracles of the divine voice are expressed. The hand is the one that serves food to the mouth: the hand is the one that shines with glorious deeds, which acts as a mediator of divine grace at sacred altars, through which we offer and receive the heavenly sacraments: the hand is the one that works and dispenses the divine mysteries together, by whose name the Son of God did not disdain to be revealed, as David says: The right hand of the Lord has wrought power, the right hand of the Lord has exalted me (Ps. CXVII, 16). Hand is that which made all things, as almighty God said: Is it not my hand that made all these things (Isaiah, LXVI, 2)? Hand is the defense of the whole body, the protector of the head. Although it is in an inferior position, it accompanies the entire crown and adorns it with honorable beauty.
70. Who can adequately explain the firmness of the heart and the softness of the belly? For otherwise, the softer viscera could not be nourished, and the cavities of the intestines would undoubtedly be injured by the hard bones. What is as beneficial as the lung being joined to the neighboring boundary of the heart, so that when the heart becomes inflamed with anger and indignation, it can be more quickly tempered by the blood and moisture of the lung? Therefore, the lung is softer because it is always moist, in order to soften the rigidity of indignation. We have thus thoroughly gone through these things, so that we may appear to grasp them as unlearned people, not as doctors who seem to examine and pursue more fully what is hidden in the recesses of nature.
Moreover, the liver also has a fruitful connection with the spleen, which, while it takes in what it itself may feed upon, wipes away whatever impurities it may detect; so that the finer fibres of the liver may allow the thin and subtle remnants of food to pass through, which are transformed into blood, and contribute to the strength, and are not passed out with feces and filth. Moreover, the intestines, enclosing circular coils without any knots, yet connected with each other, show what else but the divine providence of the Creator, so that the food may not quickly pass through and immediately escape from the stomach? But if this were to happen, an unceasing hunger and continual desire to devour would be generated in humans. For, with their organs emptied and depleted as they are emptied by momentary effusion, it would be necessary for an insatiable and unfillable desire for food and drink to be generated, which undoubtedly would be followed by a premature death. Therefore, it is concluded that first food is processed in the upper belly, then it is cooked in the liver, and its vaporized juice is transferred to the other parts of the body; and with this substance, the human limbs are nourished, which young people receive for growth and old people for endurance: the remaining as if superfluous is carried through the intestines and expelled through the transverse orifice.
72. Finally, even in Genesis, the ark of Noah is taken as a metaphor for the construction of the human body, of which God said: Make for yourself an ark out of square timbers, you shall make rooms in it, and you shall seal it inside and outside with pitch, and thus you shall make the ark (Gen. 6:14). And further: You shall make a door in the side. And you shall make the lower part of the ark with two divisions and three divisions (Ibid. 16). Therefore, the Lord signifies that the door is in the rear, through which excess food is expelled. For indeed our Creator, led by the sight of man, turns away from the appearance of relics, lest while we cleanse the bowels, we defile the sight. At the same time, consider this, that those things which are full of modesty are placed in a location where they cannot be dishonored by uncovered garments.
73. The pulse of the veins is either a messenger of weakness or of health. However, even though they are spread throughout the whole body, they are neither bare nor uncovered, but are covered by delicate membranes so that there is the opportunity to investigate and the swiftness of sensing, since there is no thickness in the organs that could obstruct the pulse. All the bones, too, are covered by delicate membranes and bound by nerves; especially the head is covered by a delicate skin. They cover themselves with denser hair so that they can have some protection against rain and cold. As for the genitalia, which receive the seminal fluid for the purpose and pleasure of procreation through veins drawn from the neck to the kidneys and loins.
74. What about the duty of the feet, which bear the whole body without any harm from the burden? The flexible knee, by which offense is mitigated before the Lord above all others, anger is appeased, and grace is provoked. For this is the gift of the highest Father to the Son: that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth; and every tongue confess that the Lord Jesus is in the glory of God the Father (Phil. 2:10-11). For there are two things that above all else appease God, humility and faith. Therefore, it expresses the attitude of humility and the diligent service of obedience: faith equals the Son to the Father, and both confess the same glory. However, rightly so, a man has not many, but two feet; for four feet belong to wild animals and beasts, and two to birds. Therefore, a man is like a bird, who seeks lofty things with his sight and flies with a certain stroke of the senses' keenness. And therefore it is said about him: Your youth will be renewed like the eagle's (Ps. 103:5); because he is closer to heavenly things and higher than eagles, who can say: But our conversation is in heaven.