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 superior and inferior 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 fathom 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 petitionarily 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 decuple unto his profundity, that is, a direct line between the breastbone and the spine.

Again, they receive not these conditions with any assurance or stability from ourselves. 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

1

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, totidémque, sinistrâ. But augurs, or soothsayers, 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 equator 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.

*Psalm lxxxix, 13.

1 But augurs, &c.] But Pomponius Lætus (in De Auguribus) sayes, if the augur versus orientem sedebat, tenens dextrá lituum, i. e. curvum baculum, quo in cœlo regiones dividit et quæ auguria conveniunt prædicit: si læva fuerint, fælicia pronunciat: not bycause what comes to our left hand comes from the right hand of the gods, as some would say, but, sayes he, quia a læva parte septentrio est; pars n. illa orbis, quia altior est prospera putatur; et a dextra parte meridies, quia depressior infelix. And this reason is not particular, but generall, and such as prevailes all the other of philosophers,

astronomers, or poets which respect their owne artes more then the nobler scite of the world. Whose longitude, that is the greatest distance, is accounted from east to west, which are every where round the world. But the latitude, which is the least distance, is counted from the æquator to each pole. And bycause the northerne in all respects of habitation, religion, learning, artes, government, wealth, honor, and all relations to heaven is infinitely more noble, and withall the higher parte of the world: therefore 't is justly cald the right side of the world.-Wr.

And therefore what admission we owe 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 hedgehog fried in oil to procure sleep, and the right foot of a frog in a deer's 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 men's 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 Annibal 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.2

2 unto us.] This chapter is very characteristic of our author. It displays remarkably the great pains he frequently bestows on the elucidation of lesser points, and the quaint and varied illustration which his extensive and curious reading enabled him to supply. The closing paragraph may serve to exemplify this latter remark; while the former is justified, not only by individual passages in the chapter, but by its great length, and by the care and argumentative precision with which he successively examines the various opinions, more or less absurd, which have been expressed on this most momentous topic,-summing up at the close, by a detail of the several reasons for his conclusion thereon.

Brande's Journal notices, (vol. ii, page 423,) a discourse by Signor Zecchinelli, on the reason of the prevalent custom of using the right in preference to the left hand. His theory is, first, that it was obviously necessary,-in order to avoid (what our author more felicitously terms) "anomalous discordances in manual actions," that one hand should obtain a general preference to the other. The next question was,-which to prefer?

The Signor decides that mankind must have discovered that the left hand, from its anatomical connection with the most vital and important parts of the animal economy, could not be the one preferred. "For it must have been observed, that when the left arm is long used, or violently exercised, the left side also of the chest is put more or less in motion, and a consequent and corresponding obstacle produced not only to the free emission of the blood from the heart, but also to its progress through the aorta and its ramifications." The editor goes on to observe, that the prevalence of the arterial system in the left side of the body renders this opinion quite plausible: and the painful sensations we experience, when we agitate greatly the left arm, or attempt to run while carrying a weight in the left hand, proves in a certain manner the truth of Signor Z's. assertion.

Dr. A. Clarke, on Gen. xlviii, 18, remarks, that "the right hand of God," in the heavens, expresses the place of the most exalted dignity. But among the Turks, and in the north of China, the left hand is most honourable.

CHAPTER VI.

On 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, than for progression upon the land. And this is true, whether they move per latera, that is, two legs of one side together, which is tolutation 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 stroke 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.3 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

3 he alters, &c.] "This is no reason," says Ross; "for man alters his natural posture when he crawls; will it follow,

therefore, that this motion is not natural to man?"-See Arcana, p. 155.

could never attain. But although swimming be acquired by art, yet is there somewhat more of nature in it than 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 Aristotle's reasons why dead eels will not float, because saith he, they have but slender bellies and little fat.

As for the cause, it is not so reasonably imputed unto the breaking of the gall as the putrefaction or corruptive fermentation of the body, whereby the unnatural heat prevailing, the putrefying 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 sterile swim, and this agreeth not only unto the seeds of plants locked 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 men's minds possessed with this reason, we committed some unto the water without lungs, which notwithstanding floated with the others; and to