spirits are infected,” the one eye pierceth through the other with his rays, which he sends forth, and many men have those excellent piercing eyes, that, which Suetonius relates of Augustus, their brightness is such, they compel their spectators to look off, and can no more endure them than the sunbeams. [4955]Barradius, lib. 6. cap. 10. de Harmonia Evangel. reports as much of our Saviour Christ, and [4956]Peter Morales of the Virgin Mary, whom Nicephorus describes likewise to have been yellow-haired, of a wheat colour, but of a most amiable and piercing eye.  The rays, as some think, sent from the eyes, carry certain spiritual vapours with them, and so infect the other party, and that in a moment.  I know, they that hold visio fit intra mittendo, will make a doubt of this; but Ficinus proves it from blear-eyes, [4957] “That by sight alone, make others blear-eyed; and it is more than manifest, that the vapour of the corrupt blood doth get in together with the rays, and so by the contagion the spectators’ eyes are infected.”  Other arguments there are of a basilisk, that kills afar off by sight, as that Ephesian did of whom [4958]Philostratus speaks, of so pernicious an eye, he poisoned all he looked steadily on:  and that other argument, menstruae faminae, out of Aristotle’s Problems, morbosae Capivaccius adds, and [4959]Septalius the commentator, that contaminate a looking-glass with beholding it. [4960] “So the beams that come from the agent’s heart, by the eyes, infect the spirits about the patients, inwardly wound, and thence the spirits infect the blood.”  To this effect she complained in [4961]Apuleius, “Thou art the cause of my grief, thy eyes piercing through mine eyes to mine inner parts, have set my bowels on fire, and therefore pity me that am now ready to die for thy sake.”  Ficinus illustrates this with a familiar example of that Marrhusian Phaedrus and Theban Lycias, [4962]"Lycias he stares on Phaedrus’ face, and Phaedrus fastens the balls of his eyes upon Lycias, and with those sparkling rays sends out his spirits.  The beams of Phaedrus’ eyes are easily mingled with the beams of Lycias, and spirits are joined to spirits.  This vapour begot in Phaedrus’ heart, enters into Lycias’ bowels; and that which is a greater wonder, Phaedrus’ blood is in Lycias’ heart, and thence come those ordinary love-speeches, my sweetheart Phaedrus, and mine own self, my dear bowels.  And Phaedrus again to Lycias, O my light, my joy, my soul, my life.  Phaedrus follows Lycias, because his heart would have his spirits, and Lycias follows Phaedrus, because he loves the seat of his spirits; both follow; but Lycias the earnester of the two:  the river hath more need of the fountain, than the fountain of the river; as iron is drawn to that which is touched with a loadstone, but draws not it again; so Lycias draws Phaedrus.”  But how comes it to pass then, that the blind man loves, that never saw?  We read in the Lives of the Fathers, a story of a child