The Works of Sir Thomas Browne Volume II Part 8

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 p.r.o.ne, but Men supine, or upon their backs; are popular affirmations, whereto we cannot a.s.sent. 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 p.r.o.ne; 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 r.e.t.a.r.d 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.

[Sidenote: _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 pa.s.sage 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 n.o.ble 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 p.r.o.ne, that is, with their bellies downward, but Men supine or upward, is an a.s.sertion 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 natura_, 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 s.e.xes, 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 s.e.x, 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 p.r.o.ne 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 s.e.xes; _Quod ventre vasto sunt mulieres plenoque intestinis, itaque minus impletur et subsidet, inanior maribus quibus nates praeponderant_: If so, then Men with great bellies will float downward, and only _Callipygae_, 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 b.r.e.a.s.t.s of Women, take not away the doubt; for they resolve not why children float downward, who are included in that s.e.x, though not in the reason alleadged. But hereof we cease to discourse, lest we undertake to afford a reason of the [1]golden tooth, that is, to invent or a.s.sign a cause when we remain unsatisfied or una.s.sured of the effect.

[1] _Of the cause whereof much dispute was made, and at last proved an imposture._

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 dest.i.tute, 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 carca.s.ses 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 s.p.a.ce a man abateth many ounces. Nor if it had slept, for in that s.p.a.ce 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 dest.i.tute 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 s.e.x 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 _Monta.n.u.s_, 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 Poppius_[SN: Basilica Antimonii.], that _Antimony_ calcin'd or reduced to ashes by a burning gla.s.s, 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_[SN: 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 pa.s.sage of Meat and Drink.

That there are different pa.s.sages 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 a.s.sertion 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 pa.s.s) 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 pa.s.seth 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 c.h.i.n.k of their Larinx, as to prevent the admission of wet or dry ingested; either whereof getting in, occasioneth a cough, until it be ejected. [SN: _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 read [SN: Anacreon _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 a.s.sertion, 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 pa.s.sage, 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 _aera_, then this Chronology affordeth.

For although the age of _Gregory_ extend above a thousand, yet is this custom mentioned by _Apuleius_, in the Fable of the Fullers wife, who lived three hundred years before; by _Pliny_ in that Problem of his, _Cur Sternutantes salutantur_; and there are also reports that _Tiberius_ the Emperour, otherwise a very sower Man, would perform this rite most punctually unto others, and expect the same from others, unto himself. _Petronius Arbiter_, who lived before them both, and was Proconsul of _Bythinia_ in the raign of _Nero_, hath mentioned it in these words, _Gyton collectione spiritus plenus, ter continuo ita sternutavit ut grabatum concuteret, ad quem motum Eumolpus conversus, Salvere Gytona jubet._ _Caelius Rhodiginus_ hath an example hereof among the _Greeks_, far antienter than these, that is, in the time of _Cyrus_ the younger; when consulting about their retreat, it chanced that one among them Sneezed; at the noise whereof, the rest of the Souldiers called upon _Jupiter Soter_. There is also in the Greek Anthology [SN: _A Collection of Greek Epigrams_, t.i.tulo e?? d?se?de??.], a remarkable mention hereof in an Epigram, upon one _Proclus_; the Latin whereof we shall deliver, as we find it often translated.

_Non potis est Proclus digitis emungere nasum, Namq; est pro nasi mole pusilla ma.n.u.s: Non vocat ille Jovem sternutans, quippe, nec audit Sternutamentum, tam procul aure sonat._ _Proclus_ with his hand his nose can never wipe, His hand too little is his nose to gripe; He Sneezing calls not _Jove_, for why? he hears Himself not Sneeze, the sound's so far from's ears.

Nor was this only an ancient custom among the _Greeks_ and _Romans_, and is still in force with us, but is received at this day in remotest parts of _Africa_. For so we read in _Codignus_[SN: De rebus Aba.s.sinorum]; that upon a Sneeze of the Emperour of _Monomotapa_, there pa.s.sed acclamations successively through the City. And as remarkable an example there is of the same custom, in the remotest parts of the East, recorded in the travels of _Pinto_[SN: Buxt. Lex. Chald.].

But the history will run much higher, if we should take in the _Rabinical_ account hereof; that Sneezing was a mortal sign even from the first Man; until it was taken off by the special supplication of _Jacob_. From whence, as a thankful acknowledgment, this salutation first began; and was after continued by the expression of _Tobim Chaiim_, or _vita bona_, by standers by, upon all occasion of Sneezing.

[Sidenote: _Whence Sternutation or Sneezing proceeds._]

Now the ground of this ancient custom was probably the opinion the ancients held of sternutation, which they generally conceived, to be a good sign or a bad, and so upon this motion accordingly used, a Salve or ?e? s?s??, as a gratulation for the one, and a deprecation for the other. Now of the waies whereby they enquired and determined its signality; the first was natural, arising from Physical causes, and consequences oftentimes naturally succeeding this motion; and so it might be justly esteemed a good sign. For Sneezing being properly a motion of the brain, suddenly expelling through the nostrils what is offensive unto it, it cannot but afford some evidence of its vigour; and therefore saith _Aristotle_[SN: _Problem Sect. 33._], they that hear it, p??s?????s?? ?? ?e???, honour it as somewhat sacred, and a sign of Sanity in the diviner part; and this he ill.u.s.trates from the practice of Physitians, who in persons near death, do use Sternutatories, or such medicines as provoke unto Sneezing; when if the faculty awaketh, and Sternutation ensueth, they conceive hopes of life, and with gratulation receive the signs of safety. [SN: _In what cases a sign of good._] And so is it also of good signality, according to that of _Hippocrates_, that Sneezing cureth the hicket, and is profitable unto Women in hard labour; and so is it good in Lethargies, Apoplexies, Catalepsies, and Coma's [SN: _2. King 4. 35._]. [SN: _In what of bad._] And in this natural way it is sometime likewise of bad effects or signs, and may give hints of deprecation; as in diseases of the chest; for therein _Hippocrates_ condemneth it as too much exagitating: in the beginning of _Catarrhs_ according unto _Avicenna_, as hindering concoction, in new and tender conceptions (as _Pliny_ observeth) for then it endangers abortion.

The second way was superst.i.tious and Augurial, as _Caelius Rhodiginus_ hath ill.u.s.trated in testimonies, as ancient as _Theocritus_ and _Homer_: as appears from the _Athenian_ Master, who would have retired, because a Boat-man Sneezed; and the testimony of _Austin_, that the Ancients were wont to go to bed again if they Sneezed while they put on their shoe.

And in this way it was also of good and bad signification; so _Aristotle_ hath a Problem, why Sneezing from noon unto midnight was good, but from night to noon unlucky? So _Eustathius_ upon _Homer_ observes, that Sneezing to the left hand was unlucky, but prosperous unto the right; so, as _Plutarch_ relateth, when _Themistocles_ sacrificed in his galley before the battle of _Xerxes_, and one of the a.s.sistants upon the right hand sneezed; _Euphrantides_ the Southsayer, presaged the victory of the _Greeks_, and the overthrow of the _Persians_.

Thus we may perceive the custom is more ancient then commonly conceived; and these opinions hereof in all ages, not any one disease to have been the occasion of this salute and deprecation. Arising at first from this vehement and affrighting motion of the brain, inevitably observable unto the standers by; from whence some finding dependent effects to ensue; others ascribing hereto as a cause what perhaps but casually or inconnexedly succeeded; they might proceed unto forms of speeches, felicitating the good, or deprecating the evil to follow.

CHAPTER X

Of the Jews.

That _Jews_ stink naturally, that is, that in their race and nation there is an evil savour, is a received opinion we know not how to admit; although concede many questionable points, and dispute not the verity of sundry opinions which are of affinity hereto. We will acknowledg that certain odours attend on animals, no less then certain colours; that pleasant smels are not confined unto vegetables, but found in divers animals, and some more richly then in plants. And though the Problem of _Aristotle_ enquire why no animal smels sweet beside the Parde? yet later discoveries add divers sorts of _Monkeys_, the _Civet Cat_ and _Gazela_, from which our Musk proceedeth. We confess that beside the smell of the species, there may be individual odours, and every Man may have a proper and peculiar savour; which although not perceptible unto Man, who hath this sense, but weak, yet sensible unto _Dogs_, who hereby can single out their masters in the dark. We will not deny that particular Men have sent forth a pleasant savour, as _Theophrastus_ and _Plutarch_ report of _Alexander_ the great, and _Tzetzes_ and _Cardan_ do testifie of themselves. That some may also emit an unsavory odour, we have no reason to deny; for this may happen from the quality of what they have taken; the Faetor whereof may discover it self by sweat and urine, as being unmasterable by the natural heat of Man, not to be dulcified by concoction beyond an unsavory condition: the like may come to pa.s.s from putrid humours, as is often discoverable in putrid and malignant feavers. And sometime also in gross and humid bodies even in the lat.i.tude of sanity; the natural heat of the parts being insufficient for a perfect and through digestion, and the errors of one concoction not rectifiable by another. But that an unsavory odour is gentilitious or national unto the _Jews_, if rightly understood, we cannot well concede; nor will the information of reason or sence induce it.

For first, Upon consult of reason, there will be found no easie a.s.surance to fasten a material or temperamental propriety upon any nation; there being scarce any condition (but what depends upon clime) which is not exhausted or obscured from the commixture of introvenient nations either by commerce or conquest; much more will it be difficult to make out this affection in the _Jews_; whose race however pretended to be pure, must needs have suffered inseparable commixtures with nations of all sorts; not only in regard of their proselytes, but their universal dispersion; some being posted from several parts of the earth, others quite lost, and swallowed up in those nations where they planted.

For the tribes of _Reuben_, _Gad_, part of _Mana.s.ses_ and _Naphthali_, which were taken by _a.s.sur_, and the rest at the Sacking of _Samaria_, which were led away by _Salmana.s.ser_ into _a.s.syria_, and after a year and half arrived at _a.r.s.ereth_, as is delivered in _Esdras_; these I say never returned, and are by the _Jews_ as vainly expected as their _Messias_. Of those of the tribe of _Judah_ and _Benjamin_, which were led captive into _Babylon_ by _Nebuchadnezzar_, many returned under _Zorobabel_; the rest remained, and from thence long after upon invasion of the _Saracens_, fled as far as _India_; where yet they are said to remain, but with little difference from the _Gentiles_.

The Tribes that returned to _Judea_, were afterward widely dispersed; for beside sixteen thousand which _t.i.tus_ sent to _Rome_ unto the triumph of his father _Vespasian_, he sold no less then an hundred thousand for slaves. Not many years after, _Adrian_ the Emperour, who ruined the whole Countrey, transplanted many thousands into _Spain_, from whence they dispersed into divers Countreys, as into _France_ and _England_, but were banished after from both. From _Spain_ they dispersed into _Africa_, _Italy_, _Constantinople_, and the Dominions of the _Turk_, where they remain as yet in very great numbers. And if (according to good relations) where they may freely speak it, they forbear not to boast that there are at present many thousand _Jews_ in _Spane_, _France_ and _England_, and some dispensed withall even to the degree of Priesthood; it is a matter very considerable, and could they be smelled out, would much advantage, not only the Church of Christ, but also the coffers of Princes.