Chapter 2 Matter as a Mirror: Marsilio Ficino and Renaissance ...

106
Disreputable Bodies
the reason that it does not remain on the surface of that thing
but sinks into it. If it falls on something dense but rough, such
as stones, bricks, and the like, because of the roughness of that
body it is dissipated and broken up. But a mirror, on account
of its hardness, stops the spirit on the surface; on account of
the evenness and smoothness of its surface, it preserves it
unbroken; on account of its brightness it aids and increases the
spirit’s own ray; on account of its cold, it forces its very fine
mist into droplets. 178
We are here confronted with a highly compressed argument, as well
as a complex range of ideas, which ultimately dates back to Aristotle’s short
treatise on dreams. He says:
For in the case of very bright mirrors, when women during
their menstrual periods look into the mirror, the surface of the
mirror becomes a sort of bloodshot cloud; and if the mirror is
new, it is not easy to wipe off such a stain, while if it is old it is
easier. The cause is, as we said, that the eye is not only affected
by the air, but also has an effect upon it and moves it – as bright
objects do (for the eye is a bright object and has colour). Now
it is reasonable that the eyes, like any other part whatsoever,
should be affected during the menstrual period; for they are
veined by nature. That is why, when the menstrual discharges
occur because of a disturbance and bloody inflammation, the
178 Trans. Ficino (1985) 160, De amore, VII, 4: II, 247–279: “Scribit Aristoteles, mulieres
quando sanguis menstruus defluit, intuitu suo speculum sanguineis guttis saepe foedare.
Quod ex eo fieri arbitror, quia spiritus, qui vapor sanguinis est, sanguis quidam
tenuissimus videtur esse, adeo ut aspectum effugiat oculorum, sed in speculi superficie
factus crassior clare perspicitur. Hic si in rariorem materiam aliquam, ceu pannum aut
lignum incidat, ideo non videtur quia in superficie rei illius non restat, sed penetrat. Si in
densam quidem, sed asperam, sicuti saxa, lateres et similia, corporis illius inequalitate dissipatur
et frangitur. Speculum autem propter duritiem sistit in superficie spiritum; propter
equalitatem lenitatemque servat infractum; propter nitorem, spiritus ipsius radium iuvat
et auget; propter frigiditatem, rarissimam illius nebulam cogit in guttulas.” For another
quotation in Ficino, see OO 941: “Atque Aristoteles, inquit, mulierem in purgatione menstrui
sanguinis constitutam foedare sanguine quodam obiectum, speculum et imaginem.”
See also Allen (1989) 190 n. 25. For a repetition of the same story, see Della Porta (1611)
VIII, 15: 380–381.