Page - 881 - in The Complete Aristotle

wholes, in other words, that acts of sense-perception do not involve a process of becoming, but have their being none the less without involving such a process; yet, just as, [in the case of sound], though the stroke which causes the Sound has been already struck, the Sound is not yet at the ear (and that this last is a fact is further proved by the transformation which the letters [viz. the consonants as heard] undergo [in the case of words spoken from a distance], implying that the local movement [involved in Sound] takes place in the space between [us and the speaker]; for the reason why [persons addressed from a distance] do not succeed in catching the sense of what is said is evidently that the air [sound wave] in moving towards them has its form changed) [granting this, then, the question arises]: is the same also true in the case of Colour and Light? For certainly it is not true that the beholder sees, and the object is seen, in virtue of some merely abstract relationship between them, such as that between equals. For if it were so, there would be no need [as there is] that either [the beholder or the thing beheld] should occupy some particular place; since to the equalization of things their being near to, or far from, one another makes no difference. Now this [travelling through successive positions in the medium] may with good reason take place as regards Sound and Odour, for these, like [their media] Air and Water, are continuous, but the movement of both is divided into parts. This too is the ground of the fact that the object which the person first in order of proximity hears or smells is the same as that which each subsequent person perceives, while yet it is not the same. Some, indeed, raise a question also on these very points; they declare it impossible that one person should hear, or see, or smell, the same object as another, urging the impossibility of several persons in different places hearing or smelling [the same object], for the one same thing would [thus] be divided from itself. The answer is that, in perceiving the object which first set up the motion—e.g. a bell, or frankincense, or fire—all perceive an object numerically one and the same; while, of course, in the special object perceived they perceive an object numerically different for each, though specifically the same for all; and this, accordingly, explains how it is that many persons together see, or smell, or hear [the same object]. These things [the odour or sound proper] are not bodies, but an affection or process of some kind (otherwise this [viz. simultaneous perception of the one object by many] would not have been, as it is, a fact of experience) though, on the other hand, they each imply a body [as their cause]. But [though sound and odour may travel,] with regard to Light the case is different. For Light has its raison d’etre in the being [not becoming] of something, but it is not a movement. And in general, even in qualitative 881