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.
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. Cælius 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 A Collection of Greek Epigrams, Titulo εἰς δυσειδεῖς., 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 manus:
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. De rebus Abassinorum For so we read in Codignus; that upon a Sneeze of the Emperour of Monomotapa, there passed acclamations successively through the City. And as remarkable an example there is of the same custom, Buxt. Lex. Chald.in the remotest parts of the East, recorded in the travels of Pinto.
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.
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 Ζεῦ σῶσον, 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 AristotleProblem Sect. 33., they that hear it, προσκυνοῦσιν ὡς ἵερον, honour it as somewhat sacred, and a sign of Sanity in the diviner part; and this he illustrates 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. 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 2. King 4. 35.. 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 superstitious and Augurial, as Cælius Rhodiginus hath illustrated 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 assistants 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.