The Works of Sir Thomas Browne, Volume 2

Some are Ἀμφιδέξιοι, that is, ambidextrous or right handed on both sides; which happeneth only unto strong and Athletical bodies, whose heat and spirits are able to afford an ability unto both. Apt for contention. And therefore Hippocrates saith, that Women are not ambidextrous, that is, not so often as Men; for some are found, which indifferently make use of both. And so may Aristotle say, that only Men are ambidexterous; of this constitution was Asteropæus in Homer, and Parthenopeus the Theban Captain in Statius: and of the same, do some conceive our Father Adam to have been, as being perfectly framed, and in a constitution admitting least defect. Now in these Men the right hand is on both sides, and that is not the left which is opposite unto the right, according to common acception.

Again, Some are Ἀμφαριστεροὶ, as Galen hath expressed it; that is, ambilevous or left-handed on both sides; such as with agility and vigour have not the use of either: who are not gymnastically Strongly or fit for corporal exercise. composed: nor actively use those parts. Now in these there is no right hand: of this constitution are many Women, and some Men, who though they accustom themselves unto either hand, do dexterously make use of neither. And therefore although the Political advice of Aristotle be very good, that Men should accustom themselves to the command of either hand: yet cannot the execution or performance thereof be general: for though there be many found that can use both, yet will there divers remain that can strenuously make use of neither.

Lastly, These lateralities in Man are not only fallible, if relatively determined unto each other, but made in reference unto the heavens and quarters of the Globe: for those parts are not capable of these conditions in themselves, nor with any certainty respectively derived from us, nor from them to us again. And first in regard of their proper nature, the heavens admit not these sinister and dexter respects; there being in them no diversity or difference, but a simplicity of parts, and equiformity in motion continually succeeding each other; so that from what point soever we compute, the account will be common unto the whole circularity. And therefore though it be plausible, it is not of consequence hereto what is delivered by Solinus. That Man was therefore a Microcosm or little World, because the dimensions of his positions were answerable unto the greater. For as in the Heavens the distance of the North and Southern pole, which are esteemed the superiour and inferiour points, is equal unto the space between the East and West, accounted the dextrous and sinistrous parts thereof; so is it also in Man, for the extent of his fathome or distance betwixt the extremity of the fingers of either hand upon expansion, is equal unto the space between the sole of the foot and the crown. But this doth but petionarily infer a dextrality in the Heavens, and we may as reasonably conclude a right and left laterality in the Ark or naval edifice of Noah. For the length thereof was thirty cubits, the breadth fifty, and the height or profundity thirty; which well agreeth unto the proportion of Man, whose length, that is, a perpendicular from the vertex unto the sole of the foot is sextuple unto his breadth, or a right line drawn from the ribs of one side to another; and decuble unto his profundity; that is, a direct line between the breast bone and the spine.

Again, They receive not these conditions with any assurance or stability from our selves. For the relative foundations and points of denomination, are not fixed and certain, but variously designed according to imagination. The Philosopher accounts that East from whence the Heavens begin their motion. The Astronomer regarding the South and Meridian Sun, calls that the dextrous part of Heaven which respecteth his right hand; and that is the West. Poets respecting the West, assign the name of right unto the North, which regardeth their right hand; and so must that of Ovid be explained utque duæ dextrâ Zonæ totidemquæ sinistrâ. Declarable from the original expression, Psalm 89. 13. But Augurs or Southsayers turning their face to the East, did make the right in the South; which was also observed by the Hebrews and Chaldeans. Now if we name the quarters of Heaven respectively unto our sides, it will be no certain or invariable denomination. For if we call that the right side of Heaven which is seated Easterly unto us, when we regard the Meridian Sun; the inhabitants beyond the Æquator and Southern Tropick when they face us, regarding the Meridian, will contrarily define it; for unto them, the opposite part of Heaven will respect the left, and the Sun arise to their right.

And thus have we at large declared that although the right be most commonly used, yet hath it no regular or certain root in nature. Since it is not confirmable from other Animals: Since in Children it seems either indifferent or more favourable in the other; but more reasonable for uniformity in action, that Men accustom unto one: Since the grounds and reasons urged for it, do not sufficiently support it: Since if there be a right and stronger side in nature, yet may we mistake in its denomination; calling that the right which is the left, and the left which is the right. Since some have one right, some both, some neither. And lastly, Since these affections in Man are not only fallible in relation unto one another, but made also in reference unto the Heavens, they being not capable of these conditions in themselves, nor with any certainty from us, nor we from them again.

And therefore what admission we ow unto many conceptions concerning right and left, requireth circumspection. That is, how far we ought to rely upon the remedy in Kiranides, that is, the left eye of an Hedg-hog fried in oyl to procure sleep, and the right foot of a Frog in a Dears skin for the Gout; or that to dream of the loss of right or left tooth, presageth the death of male or female kindred, according to the doctrine of Artemidorus. What verity there is in that numeral conceit in the lateral division of Man by even and odd, ascribing the odd unto the right side, and even unto the left; and so by parity or imparity of letters in Mens names to determine misfortunes on either side of their bodies; by which account in Greek numeration, Hephæstus or Vulcan was lame in the right foot, and Anibal lost his right eye. And lastly, what substance there is in that Auspicial principle, and fundamental doctrine of Ariolation, that the left hand is ominous, and that good things do pass sinistrously upon us, because the left hand of man respected the right hand of the Gods, which handed their favours unto us.

CHAPTER VI

Of Swimming and Floating

That Men swim naturally, if not disturbed by fear; that Men being drowned and sunk, do float the ninth day when their gall breaketh; that Women drowned, swim prone, but Men supine, or upon their backs; are popular affirmations, whereto we cannot assent. And first, that Man should swim naturally, because we observe it is no lesson unto other Animals, we are not forward to conclude; for other Animals swim in the same manner as they go, and need no other way of motion for natation in the water, then for progression upon the land. And this is true whether they move per latera, that is, two legs of one side together, which is Tollutation or ambling; or per diametrum, lifting one foot before, and the cross foot behind, which is succussation or trotting; or whether per frontem or quadratum, as Scaliger terms it, upon a square base, the legs of both sides moving together, as Frogs and salient Animals, which is properly called leaping. For by these motions they are able to support and impel themselves in the water, without alteration in the stroak of their legs, or position of their bodies.

But with Man it is performed otherwise; for in regard of site he alters his natural posture and swimmeth prone; whereas he walketh erect. Again, in progression the arms move parallel to the legs, and the arms and legs unto each other; but in natation they intersect and make all sorts of angles. And lastly, in progressive motion, the arms and legs do move successively, but in natation both together; all which aptly to perform, and so as to support and advance the body, is a point of Art, and such as some in their young and docile years could never attain. But although swimming be acquired by art, yet is there somewhat more of nature in it then we observe in other habits, nor will it strictly fall under that definition; for once obtained, it is not to be removed; nor is there any who from disuse did ever yet forget it.

Secondly, That persons drowned arise and float the ninth day when their gall breaketh, is a questionable determination both in the time and cause. For the time of floating, it is uncertain according to the time of putrefaction, which shall retard or accelerate according to the subject and season of the year; for as we observed, Cats and Mice will arise unequally, and at different times, though drowned at the same. Such as are fat do commonly float soonest, for their bodies soonest ferment, and that substance approacheth nearest unto air: and this is one of Aristotles reasons why dead Eels will not float, because saith he, they have but slender bellies, and little fat.

Why drowned bodies float after a time.

As for the cause, it is not so reasonably imputed unto the breaking of the gall as the putrefaction or corruptive firmentation of the body, whereby the unnatural heat prevailing, the putrifying parts do suffer a turgescence and inflation, and becoming aery and spumous affect to approach the air, and ascend unto the surface of the water. And this is also evidenced in Eggs, whereof the sound ones sink, and such as are addled swim, as do also those which are termed hypenemia or wind-eggs; and this is also a way to separate seeds, whereof such as are corrupted and steril, swim; and this agreeth not only unto the seed of plants lockt up and capsulated in their husks, but also unto the sperm and seminal humour of Man; for such a passage hath Aristotle upon the Inquisition and test of its fertility.

That the breaking of the gall is not the cause hereof, experience hath informed us. For opening the abdomen, and taking out the gall in Cats and Mice, they did notwithstanding arise. And because we had read in Rhodiginus of a Tyrant, who to prevent the emergency of murdered bodies, did use to cut off their lungs, and found Mens minds possessed with this reason; we committed some unto the water without lungs, which notwithstanding floated with the others. And to compleat the experiment, although we took out the guts and bladder, and also perforated the Cranium, yet would they arise, though in a longer time. From these observations in other Animals, it may not be unreasonable to conclude the same in Man, who is too noble a subject on whom to make them expressly, and the casual opportunity to rare almost to make any. Now if any should ground this effect from gall or choler, because it is the highest humour and will be above the rest; or being the fiery humour will readiest surmount the water, we must confess in the common putrescence it may promote elevation, which the breaking of the bladder of gall, so small a part in Man, cannot considerably advantage.

Lastly, That Women drowned float prone, that is, with their bellies downward, but Men supine or upward, is an assertion wherein the hoti or point it self is dubious; and were it true, the reason alledged for it, is of no validity. The reason yet currant was first expressed by Pliny, veluti pudori defunctorum parcente naturâ, nature modestly ordaining this position to conceal the shame of the dead; which hath been taken up by Solinus, Rhodiginus, and many more. This indeed (as Scaliger termeth it) is ratio civilis non philosophica, strong enough for morality of Rhetoricks, not for Philosophy or Physicks. For first, in nature the concealment of secret parts is the same in both sexes, and the shame of their reveal equal: so Adam upon the tast of the fruit was ashamed of his nakedness as well as Eve. And so likewise in America and Countries unacquainted with habits, where modesty conceals these parts in one sex, it doth it also in the other; and therefore had this been the intention of nature, not only Women but Men also had swimmed downwards; the posture in reason being common unto both, where the intent is also common.

Again, While herein we commend the modesty, we condemn the wisdom of nature: for that prone position we make her contrive unto the Woman, were best agreeable unto the Man, in whom the secret parts are very anteriour and more discoverable in a supine and upward posture. And therefore Scaliger declining this reason, hath recurred unto another from the difference of parts in both sexes; Quod ventre vasto sunt mulieres plenoque intestinis, itaque minus impletur et subsidet, inanior maribus quibus nates præponderant: If so, then Men with great bellies will float downward, and only Callipygæ, and Women largely composed behind, upward. But Anatomists observe, that to make the larger cavity for the Infant, the hanch bones in Women, and consequently the parts appendant are more protuberant then they are in Men. They who ascribe the cause unto the breasts of Women, take not away the doubt; for they resolve not why children float downward, who are included in that sex, though not in the reason alleadged. But hereof we cease to discourse, lest we undertake to afford a reason of the 1golden tooth, that is, to invent or assign a cause when we remain unsatisfied or unassured of the effect.

That a Mare will sooner drown then a Horse, though commonly opinion’d, is not I fear experienced: nor is the same observed, in the drowning of Whelps and Kitlins. But that a Man cannot shut or open his eyes under water, easie experiment may convict. Whether Cripples and mutilated Persons, who have lost the greatest part of their thighs, will not sink but float, their lungs being abler to waft up their bodies, which are in others overpoised by the hinder legs; we have not made experiment. Thus much we observe, that Animals drown downwards, and the same is observable in Frogs, when the hinder legs are cut off. But in the air most seem to perish headlong from high places; however Vulcan thrown from Heaven, be made to fall on his feet.

CHAPTER VII

Concerning Weight

That Men weigh heavier dead then alive, if experiment hath not failed us, we cannot reasonably grant. For though the trial hereof cannot so well be made on the body of Man, nor will the difference be sensible in the abate of scruples and dragms, yet can we not confirm the same in lesser Animals, from whence the inference is good; and the affirmative of Pliny saith, that it is true in all. For exactly weighing and strangling a Chicken in the Scales; upon an immediate ponderation, we could discover no sensible difference in weight; but suffering it to lie eight or ten hours, untill it grew perfectly cold, it weighed most sensibly lighter; the like we attempted, and verified in Mice, and performed their trials in Scales, that would turn upon the eighth or tenth part of a grain.

Now whereas some alledge that spirits are lighter substances, and naturally ascending, do elevate and waft the body upward, whereof dead bodies being destitute, contract a greater gravity; although we concede that spirits are light, comparatively unto the body, yet that they are absolutely so, or have no weight at all, we cannot readily allow. For since Philosophy affirmeth, that spirits are middle substances between the soul and body, they must admit of some corporiety, which supposeth weight or gravity. Beside, in carcasses warm, and bodies newly disanimated, while transpiration remaineth, there do exhale and breath out vaporous and fluid parts, which carry away some power of gravitation. Which though we allow, we do not make answerable unto living expiration; and therefore the Chicken or Mice were not so light being dead, as they would have been after ten hours kept alive; for in that space a man abateth many ounces. Nor if it had slept, for in that space of sleep, a Man will sometimes abate fourty ounces; nor if it had been in the middle of summer, for then a Man weigheth some pounds less, then in the height of winter; according to experience, and the statick Aphorisms of Sanctorius.

Again, Whereas Men affirm they perceive an addition of ponderosity in dead bodies, comparing them usually unto blocks and stones, whensoever they lift or carry them; this accessional preponderancy is rather in appearance then reality. For being destitute of any motion, they confer no relief unto the Agents, or Elevators; which makes us meet with the same complaints of gravity in animated and living bodies, where the Nerves subside, and the faculty locomotive seems abolished; as may be observed in the lifting or supporting of persons inebriated, Apoplectical, or in Lypothymies and swoundings.

Many are also of opinion, and some learned Men maintain, that Men are lighter after meals then before, and that by a supply and addition of spirits obscuring the gross ponderosity of the aliment ingested; but the contrary hereof we have found in the trial of sundry persons in different sex and ages. And we conceive Men may mistake if they distinguish not the sense of levity unto themselves, and in regard of the scale or decision of trutination. For after a draught of wine, a Man may seem lighter in himself from sudden refection, although he be heavier in the balance, from a corporal and ponderous addition; but a Man in the morning is lighter in the scale, because in sleep some pounds have perspired; and is also lighter unto himself, because he is refected.

And to speak strictly, a Man that holds his breath is weightier while his lungs are full, then upon expiration. For a bladder blown is weightier then one empty, and if it contain a quart, expressed and emptied it will abate about a quarter of a grain. And therefore we somewhat mistrust the experiment of a pumice stone taken up by Montanus, in his Comment upon Avicenna, where declaring how the rarity of parts, and numerosity of pores, occasioneth a lightness in bodies, he affirms that a pumice-stone powdered, is lighter then one entire; which is an experiment beyond our satisfaction; for beside that abatement can hardly be avoided in the Trituration; if a bladder of good capacity will scarce include a grain of air, a pumice of three or four dragms, cannot be presumed to contain the hundred part thereof; which will not be sensible upon the exactest beams we use. Nor is it to be taken strictly which is delivered by the learned Lord Verulam, and referred unto further experiment; That a dissolution of Iron in aqua fortis, will bear as good weight as their bodies did before, notwithstanding a great deal of waste by a thick vapour that issueth during the working; for we cannot find it to hold neither in Iron nor Copper, which is dissolved with less ebullition; and hereof we made trial in Scales of good exactness: wherein if there be a defect, or such as will not turn upon quarter grains, there may be frequent mistakes in experiments of this nature. That also may be considered which is delivered by Hamerus PoppiusBasilica Antimonii., that Antimony calcin’d or reduced to ashes by a burning glass, although it emit a gross and ponderous exhalation, doth rather exceed then abate its former gravity. Nevertheless, strange it is; how very little and almost insensible abatement there will be sometimes in such operations, or rather some encrease, as in the refining of metals, in the test of bone ashes, according to experience: and in a burnt brick, as Monsieur de Clave Des Pierres. affirmeth. Mistake may be made in this way of trial, when the Antimony is not weighed immediately upon the calcination; but permitted the air, it imbibeth the humidity thereof, and so repaireth its gravity.

CHAPTER VIII

Of the passage of Meat and Drink

That there are different passages for Meat and Drink, the Meat or dry aliment descending by the one, the Drink or moistening vehicle by the other, is a popular Tenent in our daies, but was the assertion of learned men of old. For the same was affirmed by Plato, maintained by Eustathius in Macrobius, and is deducible from Eratosthenes, Eupolis and Euripides. Now herein Men contradict experience, not well understanding Anatomy, and the use of parts. For at the Throat there are two cavities or conducting parts; the one the Oesophagus or Gullet, seated next the spine, a part official unto nutrition, and whereby the aliment both wet and dry is conveied unto the stomack; the other (by which tis conceived the Drink doth pass) is the weazon, rough artery, or wind-pipe, a part inservient to voice and respiration; for thereby the air descendeth into the lungs, and is communicated unto the heart. And therefore all Animals that breath or have lungs, have also the weazon; but many have the gullet or feeding channel, which have no lungs or wind-pipe; as fishes which have gils, whereby the heart is refrigerated; for such thereof as have lungs and respiration, are not without the weazon, as Whales and cetaceous Animals.

Again, Beside these parts destin’d to divers offices, there is a peculiar provision for the wind-pipe, that is, a cartilagineous flap upon the opening of the Larinx or Throttle, which hath an open cavity for the admission of the air; but lest thereby either meat or drink should descend, Providence hath placed the Epiglottis, Ligula, or flap like an Ivy leaf, which alwaies closeth when we swallow, or when the meat and drink passeth over it into the gullet. Which part although all have not that breath, as all cetaceous and oviparous Animals, yet is the weazon secured some other way; and therefore in Whales that breath, least the water should get into the lungs, an ejection thereof is contrived by a Fistula or spout at the head. And therefore also though birds have no Epiglottis, yet can they so contract the rim or chink of their Larinx, as to prevent the admission of wet or dry ingested; either whereof getting in, occasioneth a cough, until it be ejected. Why a man cannot drink and breath at once. And this is the reason why a Man cannot drink and breath at the same time; why, if we laugh while we drink, the drink flies out at the nostrils; why, when the water enters the weazon, Men are suddenly drowned; and thus must it be understood, when we readAnacreon the Poet, if the story be taken literally. of one that died by the seed of a Grape, and another by an hair in milk.

Now if any shall still affirm, that some truth there is in the assertion, upon the experiment of Hippocrates, who killing an Hog after a red potion, found the tincture thereof in the Larinx; if any will urge the same from medical practice, because in affections both of Lungs and weazon, Physitians make use of syrupes, and lambitive medicines; we are not averse to acknowledge, that some may distil and insinuate into the wind-pipe, and medicines may creep down, as well as the rheum before them; yet to conclude from hence, that air and water have both one common passage, were to state the question upon the weaker side of the distinction, and from a partial or guttulous irrigation, to conclude a total descension.

CHAPTER IX

Of Sneezing

Concerning Sternutation or Sneezing, and the custom of saluting or blessing upon that motion, it is pretended, and generally believed to derive its original from a disease, wherein Sternutation proved mortal, and such as Sneezed, died. And this may seem to be proved from Carolus Sigonius, who in his History of Italy, makes mention of a Pestilence in the time of Gregory the Great, that proved pernitious and deadly to those that Sneezed. Which notwithstanding will not sufficiently determine the grounds hereof: that custom having an elder Æra, then this Chronology affordeth.