The Works of Sir Thomas Browne, Volume 2

It were a Notable piece of Art to translate the light from the Bononian Stone into another Body; he that would attempt to make a shining Water from Glow-worms, must make trial when the Splendent part is fresh and turgid. For even from the great American Glow-worms, and Flaming Flies, the light declineth as the luminous humor dryeth.

Now whether the light of animals, which do not occasionally shine from contingent causes, be of Kin unto the light of Heaven; whether the invisible flame of life received in a convenient matter, may not become visible, and the diffused ætherial light make little Stars by conglobation in idoneous parts of the compositum: whether also it may not have some original in the seed and spirit analogous unto the Element of Stars, whereof some glympse is observable in the little refulgent humor, at the first attempts of formation: Philosophy may yet enquire.

True it is, that a Glow-worm will afford a faint light, almost a days space when many will conceive it dead; but this is a mistake in the compute of death, and term of disanimation; for indeed, it is not then dead, but if it be distended will slowly contract it self again, which when it cannot do, it ceaseth to shine any more. And to speak strictly, it is no easie matter to determine the point of death in Insects and Creatures who have not their vitalities radically confined unto one part; for they are not dead when they cease to move or afford the visible evidences of life; as may be observed in Flies, who when they appear even desperate and quite forsaken of their forms; by vertue of the Sun or warm ashes will be revoked unto life, and perform its functions again.

Now whether this lustre, a while remaining after death, dependeth not still upon the first impression, and light communicated or raised from an inward spirit, subsisting a while in a moist and apt recipient, nor long continuing in this, or the more remarkable Indian Glow-worm; or whether it be of another Nature, and proceedeth from different causes of illumination; yet since it confessedly subsisteth so little a while after their lives, how to make perpetual lights, and sublunary moons thereof as is pretended, we rationally doubt, though not so sharply deny, with Scaliger and Muffetus.

13. The wisdom of the Pismire is magnified by all, and in the Panegyricks of their providence we alwaies meet with this, that to prevent the growth of Corn which they store up, they bite off the end thereof: And some have conceived that from hence they have their name in Hebrew: Nemalah à Namal circumcidit. From whence ariseth a conceit that Corn will not grow if the extreams be cut or broken. But herein we find no security to prevent its germination; as having made trial in grains, whose ends cut off have notwithstanding suddenly sprouted, and accordingly to the Law of their kinds; that is, the roots of barley and oats at contrary ends, of wheat and rye at the same. And therefore some have delivered that after rainy weather they dry these grains in the Sun; which if effectual, we must conceive to be made in a high degree and above the progression of Malt; for that Malt will grow, this year hath informed us, and that unto a perfect ear.

A natural vicissitude of generation in Homogeneous things.

And if that be true which is delivered by many, and we shall further experiment, that a decoction of Toad-stools if poured upon earth, will produce the same again: If Sow-thistles will abound in places manured with dung of Hogs, which feeds much upon that plant: If Horse-dung reproduceth oats: If winds and rains will transport the seminals of plants; it will not be easie to determine where the power of generation ceaseth. The forms of things may lie deeper then we conceive them; seminal principles may not be dead in the divided atoms of plants: but wandering in the ocean of nature, when they hit upon proportionable materials, may unite, and return to their visible selves again.

But the prudence of this Animal is by knawing, piercing, or otherwise, to destroy the little nebbe or principle of germination. Which notwithstanding is not easily discoverable; it being no ready business to meet with such grains in Ant-hils; and he must dig deep, that will seek them in the Winter.

CHAPTER XXVIII

Of some others

Of the Chicken.

That a Chicken is formed out of the yelk of the Egg, was the opinion of some Ancient Philosophers. Whether it be not the nutriment of the Pullet, may also be considered: Since umbilical vessels are carried unto it: Since much of the yelk remaineth after the Chicken is formed: Since in a Chicken newly hatched, the stomack is tincted yellow, and the belly full of yelk, which is drawn in at the navel or vessels towards the vent, as may be discerned in Chickens within a day or two before exclusion.

Whether the Chicken be made out of the white, or that be not also its aliment, is likewise very questionable: Since an umbilical vessel is derived unto it: Since after the formation and perfect shape of the Chicken, much of the white remaineth.

Whether it be not made out of the grando, gallature, germ or tred of the Egg, as, Aquapendente informeth us, seemed to many of doubt: for at the blunter end it is not discovered after the Chicken is formed; by this also the yelk and white are continued, whereby it may conveniently receive its nutriment from them both.

Now that from such slender materials, nature should effect this production it is no more then is observed in other animals; and even in grains and kernels, the greatest part is but the nutriment of that generative particle, so disproportionable unto it.

Of Eggs.

A greater difficulty in the doctrine of Eggs, is, how the sperm of the Cock prolificates and makes the oval conception fruitful, or how it attaineth unto every Egg, since the vitellary or place of the yelk is very high: Since the ovary or part where the white involveth it, is in the second region of the matrix, which is somewhat long and inverted: Since also a Cock will in one day fertilate the whole racemation or cluster of Eggs, which are not excluded in many weeks after.

But these at last, and how in the Cicatricula or little pale circle formation first beginneth, how the Grando or tredle, are but the poles and establishing particles of the tender membrans, firmly conserving the floating parts, in their proper places, with many other observables, that ocular Philosopher, and singular discloser of truth, Dr. Harvey hath discovered, in that excellent discourse of Generation; So strongly erected upon the two great pillars of truth, experience and solid reason.

That the sex is discernable from the figure of Eggs, or that Cocks or Hens proceed from long or round ones, as many contend, experiment will easily frustrate.

The Ægyptians observed a better way to hatch their Eggs in Ovens, then the Babylonians to roast them at the bottom of a sling, by swinging them round about, till heat from motion had concocted them; for that confuseth all parts without any such effect.

Though slight distinction be made between boiled and roasted Eggs, yet is there no slender difference, for the one is much drier then the other: the Egg expiring less in the elixation or boiling; whereas in the assation or roasting, it will sometimes abate a dragm; that is, threescore grains in weight. So a new laid Egg will not so easily be boiled hard, because it contains a greater stock of humid parts; which must be evaporated, before the heat can bring the inexhalable parts into consistence.

Why the Hen hatcheth not the Egg in her belly, or maketh not at least some rudiment thereof within her self, by the natural heat of inward parts, since the same is performed by incubation from an outward warmth after? Why the Egg is thinner at one extream? Why there is some cavity or emptiness at the blunter end? Why we open them at that part? Why the greater end is first excluded? Why some Eggs are all red, as the Kestrils; some only red at one end, as those of Kites and Buzzards? why some Eggs are not Oval but Round, as those of fishes? etc. are problems, whose decisions would too much enlarge this discourse.

Of Snakes, etc.

That Snakes and Vipers do sting or transmit their mischief by the tail, is a common expression not easily to be justified; and a determination of their venoms unto a part, wherein we could never find it; the poison lying about the teeth, and communicated by bite, in such are destructive. And therefore when biting Serpents are mentioned in the Scripture, they are not differentially set down from such as mischief by stings; nor can conclusions be made conformable to this opinion, because when the Rod of Moses was turned into a Serpent, God determinately commanded him to take up the same by the tail.

Nor are all Snakes of such empoisoning qualities, as common opinion presumeth; as is confirmable from the ordinary green Snake with us, from several histories of domestick Snakes, from Ophiophagous nations, and such as feed upon Serpents.

Surely the destructive delusion of Satan in this shape, hath much enlarged the opinion of their mischief. Which notwithstanding was not so high with the heathens, in whom the Devil had wrought a better opinion of this animal, it being sacred unto the Egyptians, Greeks and Romans, and the common symbole of sanity. In the shape whereof Æsculapius the God of health appeared unto the Romans, accompanied their Embassadors to Rome from Epidaurus; and the same did stand in the Tiberine Isle upon the Temple of Æsculapius.

Some doubt many have of the Tarantula, or poisonous Spider of Calabria, and that magical cure of the bite thereof by Musick. But since we observe that many attest it from experience: Since the learned Kircherius hath positively averred it, and set down the songs and tunes solemnly used for it; Since some also affirm the Tarantula it self will dance upon certain stroaks, whereby they set their instruments against its poison; we shall not at all question it.

Much wonder is made of the Boramez, that strange plant-animal or vegetable Lamb of Tartary, which Wolves delight to feed on, which hath the shape of a Lamb, affordeth a bloody juyce upon breaking, and liveth while the plants be consumed about it. And yet if all this be no more, then the shape of a Lamb in the flower or seed, upon the top of the stalk, as we meet with the forms of Bees, Flies and Dogs in some others; he hath seen nothing that shall much wonder at it.

It may seem too hard to question the swiftness of Tigers, which hath therefore given names unto Horses, Ships and Rivers, nor can we deny what all have thus affirmed; yet cannot but observe, that Jacobus Bontius late Physitian at Java in the East Indies, as an ocular and frequent witness is not afraid to deny it; to condemn Pliny who affirmeth it, and that indeed it is but a slow and tardigradous animal, preying upon advantage, and otherwise may be escaped.

Many more there are whose serious enquiries we must request of others, and shall only awake considerations, Whether that common opinion that Snakes do breed out of the back or spinal marrow of man, doth build upon any constant root or seed in nature; or did not arise from contingent generation, in some single bodies remembred by Pliny or others, and might be paralleld since in living corruptions of the guts and other parts; which regularly proceed not to putrifactions of that nature.

Whether the Story of the Remora be not unreasonably amplified; whether that of Bernacles and Goose-trees be not too much enlarged; whether the common history of Bees will hold, as large accounts have delivered; whether the brains of Cats be attended with such destructive malignities, as Dioscorides and others put upon them.

As also whether there be not some additional help of Art, unto the Numismatical and Musical shells, which we sometimes meet with in conchylious collections among us?

Whether the fasting spittle of man be poison unto Snakes and Vipers, as experience hath made us doubt? Whether the Nightingals setting with her breast against a thorn, be any more then that she placeth some prickels on the outside of her nest, or roosteth in thorny and prickly places, where Serpents may least approach her? Whether Mice may be bred by putrifaction as well as univocall production, as may be easily believed, if that receit to make Mice out of wheat will hold, which Helmont hath delivered.Helm. Imago fermenti, etc. Whether Quails from any idiosyncracy or peculiarity of constitution, do innocuously feed upon Hellebore, or rather sometime but medically use the same; because we perceive that Stares, which are commonly said harmlessly to feed on Hemlock, do not make good the tradition; and he that observes what vertigoes, cramps and convulsions follow thereon in these animals, will be of our belief.

THE FOURTH BOOK

Of many popular and received Tenentsconcerning Man, which examined, prove either false or dubious

CHAPTER I

Of the Erectness of Man

What figure in animals is properly erect.

That only Man hath an Erect figure, and for to behold and look up toward heaven, according to that of the Poet, is a double assertion, whose first part may be true, if we take Erectness strictly, and so as Galen hath defined it; for they only, saith he, have an Erect figure, whose spine and thigh-bone are carried in right lines; and so indeed of any we yet know, Man only is Erect. For the thighs of other animals do stand at Angles with their spine, and have rectangular positions in Birds, and perfect Quadrupeds. Nor doth the Frog, though stretched out, or swimming, attain the rectitude of Man, or carry its thigh without all angularity. What seiante or sitting. And thus is it also true, that Man only sitteth, if we define sitting to be a firmation of the body upon the Ischias: wherein if the position be just and natural, the Thigh-bone lieth at right angles to the Spine, and the Leg-bone or Tibia to the Thigh. For others when they seem to sit, as Dogs, Cats, or Lions, do make unto their Spine acute angles with their Thigh, and acute to the Thigh with their Shank. Thus is it likewise true, what Aristotle alledgeth in that Problem; why Man alone suffereth pollutions in the Night, ἐξονειρωκτικός. because Man only lyeth upon his Back; if we define not the same by every supine position, but when the Spine is in rectitude with the Thigh, and both with the arms lie parallel to the Horizon: so that a line through their Navel will pass through the Zenith and Centre of the Earth. And so cannot other Animals lie upon their Backs: for though the Spine lie parallel with the Horizon, yet will their Legs incline, and lie at angles unto it. And upon these three divers positions in Man, wherein the Spine can only be at right lines with the Thigh, arise those remarkable postures, prone, supine and erect; which are but differenced in situation, or in angular postures upon the Back, the Belly and the Feet.

Pronaque cum spectant animalia cætera terram,Os homini sublime dedit, cælumque tueriJussit, et erectos ad sydera tollere vultus,

But if Erectness be popularly taken, and as it is largely opposed unto proneness, or the posture of animals looking downwards, carrying their venters or opposite part to the Spine, directly towards the Earth, it may admit of question. For though in Serpents and Lizards we may truly allow a proneness, yet Galen acknowledgeth that perfect Quadrupeds, as Horses, Oxen and Camels, are but partly prone, and have some part of Erectness. And Birds or flying Animals, are so far from this kind of proneness, that they are almost Erect; advancing the Head and Breast in their progression, and only prone in the Act of volitation or flying. And if that be true which is delivered of the Pengin or Anser Magellanicus, often described in Maps about those Straits, that they go Erect like Men, and with their Breast and Belly do make one line perpendicular unto the axis of the Earth; it will almost make up the exact Erectness of Man. Observe also the Vrias Bellanii and Mergus major. Nor will that Insect come very short which we have often beheld, that is, one kind of Locust which stands not prone, or a little inclining upward, but in a large Erectness, elevating alwaies the two fore Legs, and sustaining it self in the middle of the other four: by Zoographers Describers of animals. called Mantis, and by the common people of Provence, Prega, Dio, the Prophet and praying Locust; as being generally found in the posture of supplication, or such as resembleth ours, when we lift up our hands to Heaven.

As for the end of this Erection; to look up toward Heaven; though confirmed by several testimonies, and the Greek Etymology of Man, it is not so readily to be admitted; and as a popular and vain conceit was Anciently rejected by Galen; who in his third, De usu partium, determines, that Man is Erect, because he was made with hands, and was therewith to exercise all Arts, which in any other figure he could not have performed; as he excellently declareth in that place, where he also proves that Man could have been made neither Quadruped nor Centaur.

And for the accomplishment of this intention, that is, to look up and behold the Heavens, Man hath a notable disadvantage in the Eye lid; whereof the upper is far greater than the lower, which abridgeth the sight upwards; contrary to those of Birds, who herein have the advantage of Man: Insomuch that the Learned PlempiusPlemp. Ophthalmographia. is bold to affirm, that if he had had the formation of the Eye-lids, he would have contrived them quite otherwise.

The ground and occasion of this conceit was a literal apprehension of a figurative expression in Plato, as Galen thus delivers; To opinion that Man is Erect to look up and behold the Heavens, is a conceit only fit for those that never saw the Fish Uranoscopus, that is, the Beholder of Heaven; which hath its Eyes so placed, that it looks up directly to Heaven; which Man doth not, except he recline, or bend his head backward: and thus to look up to Heaven, agreeth not only unto Men, but Asses; to omit Birds with long necks, which look not only upwards, but round about at pleasure. And therefore Men of this opinion understood not Plato when he said that Man doth Sursum aspicere; for thereby was not meant to gape, or look upward with the Eye, but to have his thoughts sublime; and not only to behold, but speculate their Nature, with the Eye of the understanding.

Now although Galen in this place makes instance but in one, yet are the other fishes, whose Eyes regard the Heavens, as Plane, and Cartilagineous Fishes; as Pectinals, or such as have their bones made laterally like a Comb; for when they apply themselves to sleep or rest upon the white side, their Eyes on the other side look upward toward Heaven. For Birds, they generally carry their heads Erectly like Man, and have advantage in their upper Eye-lid; and many that have long necks, and bear their heads somewhat backward, behold far more of the Heavens, and seem to look above the æquinoxial Circle. And so also in many Quadrupeds, although their progression be partly prone, yet is the sight of their Eye direct, not respecting the Earth but Heaven; and make an higher Arch of altitude then our own. The position of a Frog with his head above water exceedeth these; for therein he seems to behold a large part of the Heavens, and the acies of his Eye to ascend as high as the Tropick; but he that hath beheld the posture of a Bittor, will not deny that it beholds almost the very Zenith. Point of heaven over our heads.

CHAPTER II

Of the Heart

How a Mans heart is placed in his Body.

That the Heart of Man is seated in the left side, is an asseveration, which strictly taken, is refutable by inspection, whereby it appears the base and centre thereof is in the midst of the chest; true it is, that the Mucro or Point thereof inclineth unto the left; for by this position it giveth way unto the ascension of the midriff, and by reason of the hollow vein could not commodiously deflect unto the right. From which diversion, nevertheless we cannot so properly say tis placed in the left, as that it consisteth in the middle, that is, where its centre resteth; for so do we usually say a Gnomon or Needle is in the middle of a Dial, although the extreams may respect the North or South, and approach the circumference thereof.

The ground of this mistake is a general observation from the pulse or motion of the Heart, which is more sensible on this side; but the reason hereof is not to be drawn from the situation of the Heart, but the site of the left ventricle wherein the vital Spirits are laboured; and also the great Artery that conveieth them out; both which are situated on the left. Upon this reason Epithems or cordial Applications are justly applied unto the left Breast; and the Wounds under the fifth Rib may be more suddenly destructive if made on the sinister side, and the Spear of the Souldier that peirced our Saviour, is not improperly described, when Painters direct it a little towards the left.

The other ground is more particular and upon inspection; for in dead Bodies especially lying upon the Spine, the Heart doth seem to incline unto the left. Which happeneth not from its proper site; but besides its sinistrous gravity, is drawn that way by the great Artery, which then subsideth and haleth the Heart unto it. And therefore strictly taken, the Heart is seated in the middle of the Chest; but after a careless and inconsiderate aspection, or according to the readiest sense of pulsation, we shall not quarrel, if any affirm it is seated toward the left. And in these considerations must Aristotle be salved, when he affirmeth the Heart of Man is placed in the left side, and thus in a popular acception may we receive the Periphrasis of Persius; – Leva in parte mamillæ. when he taketh the part under the left Pap for the Heart; and if rightly apprehended, it concerneth not this controversie, when it is said in Ecclesiastes: The Heart of a wise Man is in the right side, but that of a Fool in the left, for thereby may be implied, that the Heart of a wise Man delighteth in the right way, or in the path of Vertue; that of a Fool in the left or road of Vice; according to the mystery of the Letter of Pythagoras, or that expression in Jonah, concerning sixscore thousand, that could not discern between their right hand and their left, or knew not good from evil.

That assertion also that Man proportionally hath the largest brain, I did I confess somewhat doubt; and conceived it might have failed in Birds, especially such as having little Bodies, have yet large Cranies, and seem to contain much Brain, as Snipes, Woodcocks, etc. But upon trial I find it very true. The Brains of a Man, Archangelus and Bauhinus observe, to weigh four pound, and sometime five and a half. If therefore a Man weigh one hundred and fourty pounds, and his Brain but five, his Weight is 27. times as much as his brain, deducting the weight of that five pound which is allowed for it. Now in a Snipe, which weighed four ounces two dragms, I find the Brains to weigh but half a dragm; so that the weight of the Body (allowing for the Brain) exceeded the weight of the Brain, sixty seven times and an half.

More controvertible it seemeth in the Brains of Sparrows, whose Cranies are rounder, and so of larger capacity: and most of all in the Heads of Birds, upon the first formation in the Egg, wherein the Head seems larger then all the Body, and the very Eyes almost as big as either. A Sparrow in the total we found to weigh seven dragms and four and twenty grans; whereof the Head a dragm, but the Brain not fifteen grains; which answereth not fully the proportion of the brain of Man. And therefore it is to be taken of the whole Head with the Brains, when Scaliger Histor. Animal. lib. 1. objecteth that the Head of a Man is the fifteenth part of his Body; that of a Sparrow, scarce the fifth.