In regard to hearing, Empedokles said that the ear was like a bell or trumpet set in motion by the air without; through which motion the solid parts were brought into shock against the air flowing in, and caused the sensation of sound within.[134] Smell was, in his view, an adjunct of the respiratory process: persons of acute smell were those who had the strongest breathing: olfactory effluvia came from many bodies, and especially from such as were light and thin. Respecting taste and touch, he gave no further explanation than his general doctrine of effluvia and pores: he seems to have thought that such interpenetration was intelligible by itself, since here was immediate and actual contact. Generally, in respect to all the senses, he laid it down that pleasure ensued when the matter which flows in was not merely fitted in point of structure to penetrate the interior pores or ducts (which was the condition of all sensation), but also harmonious with them in respect to elementary mixture.[135] [Footnote 134: Theophrast. De Sensu, s. 9-21. Empedokles described the ear under the metaphor of [Greek: sa/rkinon o)/zon], "the fleshy branch."] [Footnote 135: Theophrast. De Sensu, s. 9, 10. The criticisms of Theophrastus upon this theory of Empedokles are extremely interesting, as illustrating the change in the Grecian physiological point of view during a century and a half, but I reserve them until I come to the Aristotelian age. I may remark, however, that Theophrastus, disputing the doctrine of sensory effluvia generally, disputes the existence of the olfactory effluvia not less than the rest (s. 20).] [Side-note: Empedokles declared that justice absolutely forbade the killing of anything that had life. His belief in the metempsychosis. Sufferings of life are an expiation for wrong done during an antecedent life. Pretensions to magic power.]