Mikrokosmographia a description of the body of man. Together vvith the controuersies thereto belonging. Collected and translated out of all the best authors of anatomy, especially out of Gasper Bauhinus and Andreas Laurentius. By Helkiah Crooke Doctor of Physicke, physitian to His Maiestie, and his Highnesse professor in anatomy and chyrurgerie. Published by the Kings Maiesties especiall direction and warrant according to the first integrity, as it was originally written by the author.

Placentinus his Praeface.

Of the Excellency of the Senses.

WHen I compare Diuine things with Humane and in like maner Hu∣mane with Diuine, and with a through examination do diligentlie view the properties of them both; I can finde no man so nere a kin to the mysticall Nature of God, as those which make good vse of that Oracle of Apollo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Know thy Selfe. For seeing that admirable Architector and Maker of all things did make the bodie of man according to his owne Image, it cannot be but he which is well skilled in the Fabricke and VVorkemanshippe of himselfe, vnto him I say will the Nature of the Creatour and Arche-tipe more plainely appeare, because hee which is well read in his owne body, shall see in all euen the least operations of his minde or acti∣ons of his bodie a liuely Impression and infallible markes of Diuinity. And hence it was that they which vsed no diligence to prye into the structure of their owne bodies, were worthily reproached by the Ancient with the ignomious Title of Epicurean Hogges. for such men beeing ensnared with the allurements of their Senses, were onely carried

thither whether they like Beasts they were transported by the force & rage of their Sen∣ses measuring the chiefe felicity of man by the narrow scantling of the soule, & naked plea∣sure of the body. But Outd doth manifestly shew how farre a man differs from a beast where he singeth.

Prona{que} cum spectant animalia coetera terram, Os homini sublime dedit coelumque tueri Iussit, et erectos ad sydera tollere vultus.

VVhen other creatures on the earth doe pore, Nature gaue man a high crected looke: The heauens to view, and Dieties to adore, And reade the Characters in that faire Booke.

Surely a hidden mysterie of a Poet, and words truly beseeming a man, wherein hee would beate vpon nothing but this, that man being mindfull of his diuine originall, may by the contemplation of himselfe ascend higher into the mysticall knowledge of his diuine Creator. Seeing therefore it is a matter of so great moment to know our selues: It see∣med to me not onely commodious, but of absolute necessity to compose some small Trea∣tise (though a taske of hard labour) wherein as in a most cleare glasse a man may take view of himselfe, and see his owne nature as it were deciphered with Apelles Pencil. VVherefore I will here exhibite both the essentiall parts of man, to wit, his Matter and Forme, toge∣ther with their functions and proprieties, as well particular as common, obseruing the or∣der of Nature, because wee cannot come perfectly vnto the knowledge of man, vnlesse first wee doe well see into the Essence both of the body and the soule. Now the know∣ledge of the soule cannot be made manifest but onely by her operations, which also seeing she doth not performe without the helpe of corporall organs, there is a necessity imposed, that wee also vnderstand the exact composition of the body. But because in the deliuerie of the method of Arts we ought alwayes to proceede from vniuersals and such as are bet∣ter knowne vnto vs, vnto particulars, and that the faculty of sensation is as it were an vni∣uersall thing, as being dispersed through the whole Systeme and frame of the body, the or∣der of Nature requireth that I treate of it in the first place.

Moreouer, amongst all the offices of the soule this faculty of sensation seemeth to challēge the chiefe place, neither that faculty only which is lodged within and receiueth the images of things, and after deliberation or discourse doth iudge of them; but much more that whole sett of senses which doe outwardly perceiue all sensible obiects, and perceiued, doe carie them to the Tribunall of the Internall sense and doe so enforme it, that it is able to pronounce a true iudgement concerning them. For without these externall senses, wee must needes acknowledge the Internall imperfect and vnprofitable. For if wee conceiue any thing in our minds, & nourish that conceit by discourse, againe and againe ventilating it to and fro, wee shall obserue that all things had their originall from the outward senses; for neither could colours, odours, nor sauours be knowne, neither could the Internall sense discourse of sounds, or of any Tactile qualities without the message as it were, and information of the outward senses, by which the Images of thinges are imprinted in it. And with this doth that Philosophicall axiome agree. Nihil est in intellectu quod non pri∣ns suerit in sensu. Nothing is in the vnderstanding which was not before in the sense. The Prince of Philosophers esteemeth this the fountaine of all Artes and Sciences. And surely if any man setting aside the assurance and the authority of senses, shall seek for the grounds and euidences of Arts and other Obiects else-where then from the senses, hee shall not onely entertaine into his minde a dissolute and vaine confusion, tossed hither and thither without any stedfastnesse, but also calling in question the most sure foundations of Nature, shall cast himselfe headlong into a dungeonof perpetuall and intricate ob∣scurity.

Quid referemus enim quod nobis certius ipsis Sensibus esse potest; quo vera et falsa notamus.

For what more certaine euidence of things can be obtayned, Then that which true or false we iudge by outward sense vnstayned.

VVhence shall hee haue the grounds of Demonstration which endeauoureth to dero∣gate from the credit which is due vnto the senses, which are the foundations of al Sciences?

For Demonstration is from vniuersall things, and such vniuersals doe arise and spring out of singulars: but the externall senses doe perceiue all singular things. Now there is none so ignorant which doth not see what will follow hence. The same thing Lucretius con∣firmes in these verses.

Inuenies primis a sensibus esse creatam Notitiam veri, nec sensus posse refelli, Quinisi sunt veri, ratio quo{que} falsa sit omnis.

The knowledge of all truth who seekes, must hold From outward senses first to haue proceeded Those Demonstrations cannot be controld, Or could they, Reasons selfe should be deceiued.

Hence it is, saith Aristotle, that such men are vnfit for some Arts and Sciences, to whom Nature hath from their birth denied any of these senses.

VVhosoeuer therefore doth not content himselfe with the infallible credit of the senses, is worthy with Anaxagoras, who called into question the whitenesse of the snow, as Ari∣stotle remembreth of him, to be giuen ouer vnto the doubtfull and suspended vncertainty of the Pirrhonij or Scepticks, & to waite till the things themselues shall tell him what their seuerall natures are. But we in the mean time admiring this maiestie & certainty of the sen∣ses, will make entrance into so faire & pleasant a field of discourse, and handle euery one of them in particular, beginning with the sense of Touching, which as it is more common then the rest, so without doubt deserues the first place: For this is the ground of all the rest, and doth consist in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or moderation and temperament of the foure Pri∣marie qualities. And hence it was that Aristotle, and with him all other Philosophers haue iudged this sense worthy that honour to bee called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or by a certaine eminencie or excellencie without adding thereto any Epithite The Sense, as if they should haue said the onely Sense of all Senses. And that not vnworthily; seeing (as the same Aristotle affirmeth) euery sense is a kinde of Touching, as whereof the whole com∣pany and set of the other Senses doe stand in neede for the better perception of their ob∣iects. As for example. The Tast neuer should discerne of sapours except the gustible matter were touched by the spongie body or pulpe of the Tongue; neither could the Or∣gan of smelling receiue any odours vnlesse the perfume of odoriferous things should touch the same. The same are we to thinke of the other Senses, to which in like manner is required, though not a Mathematicall yet a Physicall Touching: what neede we adde more? It is the Sense of Touching, which perfecteth the operations of all the o∣ther Senses, and yet it selfe needeth not the helpe of any. Yet this I adde moreouer, that this sense is capable of the Nature of many more contraries then the other Senses, for it iudgeth of Heate and Colde, Moyst and Dry, Soft and Hard, Light and Heauy, Slender and Grosse, Rare and Dense, Smooth and Rough, and an infinite number of that kinde. On the contrary, the Sight doth perceiue nothing but white and blacke; for Red, Yellow, Skycoloured, and other such like, are not contrary but intermediate colours, and so of the rest: that I may also lightly passe by this, that al other Senses are restrained within some small organ about the brayne, but the Touching is diffused through the whole body. These arguments doe sufficiently commend the preheminence of this sense of Touching. Yet if ••ou please to attend, and more accurately consider these which follow, you shall see the maiestie thereof to shine more plainely vnto you. For first, it is by the benefit of Touch∣ing that we are conceiued and formed in the fertile Garden of our Mothers wombe. For 〈◊〉〈◊〉 wise and prouident Nature ayming at Eternity, hath endued the partes of generation with a most exquisite sense of Touching, for the conseruation of the Species or kindes of creatures, so that the creatures beeing rauished with an incredible kinde of pleasure, doe more readily apply themselues to venereall embracements, (otherwise a thing filthy and abhominable) and endeauour the procreation of their owne kindes. VVhen the Infant in the wombe yet liueth onely a vegetatiue life, hee is first of all endued with the sense of Touching; whereby hee is cherished, nourished, and encreased, and is at length per∣fected; for so long as he is in the prison of the wombe, hee neither seeth, nor heareth, nor smelleth, nor tasteth any thing, but yet hath absolute necessity of the sense of Touching, that he may be able to auoyde imminent dangers.

Moreouer, this Sense is not only borne together with vs, but also which is more woor∣thy

of admiration, when all the other Senses perishing euen for the least perturbation of the minde and leauing vs vngarded and prostituted vnto death, yet this like vnseparable and faithful Athates doth attend vs vnto the last breath: whence Aristotle in the third Book De Anima, cha. 13. Text. 67 writeth, That if any Creature be depriued of this Sense of touching death will of necessity ensue. For neyther is it possible, fayth he, that any creature should want this Sense, neyther if hee b••e a creature is it of absolute necessitie that hee haue any Sense besides this, (as if he should say) that this Sense is of the verie essence of the creature; and there∣fore other sensible obiects by their immoderate extreames, doe onely corrupt their pro∣per organ; but the excessiue qualities of tactile things do take away the life it selfe. A∣gaine, things euen without life cannot subsist without Touching, as Aristotle sayeth, who thought that neyther action nor passion nor any mixtion can bee without Touch, and therefore neyther, can the mixt bodie be without it. For though these things without life do draw their nourishment out of the earth, yet they do it not indifferentlie and without choice of that which is more or lesse pleasant vnto them, if at least this kinde of natural ac∣cord may be called a pleasure; when as indeede they haue not power to separate or distin∣guish that which is conuenient from that which is inconuenient.

Furthermore, if we will stand to Aristotles determination, that there can no other sense subsist without Touching, then will it follow that this being taken away no sense can remaine. Now if the Senses be taken away, the whole family of Arts (which we said be∣fore did depend vpon their credit) must needs decay, nay you shall remooue the Sunne it selfe out of the world. If any man doubt of this let him seriously suruey all the Artes both Liberall and Mecanicall.

If you further demaund what vse this Sense doth affoord vnto Physicke, know that without it this Art would be verie defectiue, yea woulde so darken the eyes of Physitians, that they shall not be able to determine any thing certainly concerning the temperature of their Patients, of their Faculties or strength; but must of necessity grope vncertainlie in darke and palpable ignorance.

If you respect Morall Philosophie, this Sense will stand vs in great stead. For perceiuing and feeling the euils which ensue of vices it doth leade and encline vs vnto the way of ver∣tue; yea it causeth vs to take pleasure therein, which pleasure the Epicures doubted not to account the Summum bonum. The like we might say of other Artes (which least our Dis∣course should be without end, we will with silence passe by, in all which Touching is not without his excellent vse.

To conclude, if it be lawfull to transcend from these Earthly things vnto Celestiall, we will a little consider what vse this Touching hath in diuinity. Did not this Sense reduce S. Thomas wandring in by-wayes out of the heauenly light into the true way when he wold try the presence of our Sauiour by this Sense, as it were contemning the vse of the rest? Did not the woman only by the Touch of the Hemme of Christs garment become sound and cured of her twelue yeares Flux of blood? And do not wee reade that eternall Prince of Physitians restored sight vnto the blind onely by the Touch of their eyes? And did hee not heale the woman sicke of a Feauer by Touching of her? Yea, and that which is be∣yond all admiration and farre exceedeth the vnderstanding and capacity of man, did hee not bring again from death vnto life the daughter of Iairus by taking her by the hand? And the Sonne of the widdowe ready to bee committed to the Earth onely by Touching the Coffin? O healthfull and sauing Touch, O searching Sense. But wee holde our handes, both Time & the Matter requires that we prosecute the remaining Senses in as few words as we can.

After the Sense of Touching we place the Taste in the second ranke. For besides, that one kinde of obiect, to wit, Earthy, is by Philosophers assigned as common to them both, it is as wel as the Touch not only commodious (for so are the other subsequent Sen∣ses) but also necessarie vnto the conseruation of the Indiuiduum, whence it is that manie commendations of the Touch do not vnfitly agree vnto this Taste. For seeing that Taste is the chiefe Sense in discerning of Sapors, as all men of vnderstanding acknowledge & ex∣perience it selfe confirmeth, it must needes followe that by the helpe thereof the bodye is nourished without danger, but when it failes the bodye perisheth and the whole Nature thereof goeth to nothing. For without it we cannot discerne of Sapours, nor iudge be∣twixt hurtfull things and healthfull, neyther betweene that which is pleasant and vnplea∣sant, but become inferiour not onely to brute beasts but also to plants, which do not con∣fusedly

and without choyce, attract any Aliment but that which is most agreeable to their Nature, and so conuert it into their owne substance.

But because the sense of Tasting doth participate with the Touch in the perception of sweetnesse and pleasantnesse as in many other things it doth: therefore I suppose the worth or exellency thereof is sufficiently declared in the commendation of the sense of Touching, so that we thinke it vnnecessary to vse any longer discourse thereof.

We will now proceede to the sense of Smelling, the organ whereof seeing Na∣ture hath placed in the middle of the other senses, we will therefore ascribe vnto it the mid∣dle place of honor betwin the other senses This Sense doth not only receiue the fragrant breath vapouring from odoriferous obiects and abiding in the ayre; but is besides a faith∣ful Taster of meats, it gouernes the mouth lest sometimes at vnawares we should swallow that which is hurtfull and distasting and so pollute the sweete Balsame of our life. And this instinct wee see in Dogs and Apes, who neuer snatch any thing into their mouths be∣fore they haue first made try all thereof with their Nose.

Againe, by the strength of this sense many creatures do hunt out their liuing, and ther∣fore the Kites follow after karkasses; hounds after Hares onely by their sauours: I say no∣thing of that excellent profit which it affords to the art of physick: for among other predi∣ctions in our art that is not the least which is taken from the Sauor of the patients excre∣ments, whereby oftentimes we find out the cause, the kinde and the issue of the disease. Chirurgions also by the sauor or smell of a wound are able to iudge whether it be Cacoeli∣cū, that is, of and ill an vntoward disposition or no. Adde hereto that by the smell wee ar∣taine vnto the knowledg of simples, yea and of compositions, with what faculties and ver∣tues they are endowed. From hence some haue concluded that all oderiserous things are hot and such like propositions.

The beauty that is added to the face of man by this organ of smelling (wee meane the Nose) is very great, I will giue you a pregnant instance therof in an example or two worth our remembrance. First, of a yong man who being adiudged to be hanged and the exe∣cutioner at hand, a certaine maide suborned by his friends and quaintly dressed and set out, goes vnto the Iudges and makes supplication for his life, requiring him for her hus∣band, well; she ouercame the Iudges: This done, the guilty yong man being set at liberty and comming from the gallowes vnto the maide attired and dressed in such costly orna∣ments, he presently cast his eye vppon her Nose which indeed was very deformed, and in∣stantly cries out that he had rather haue beene hanged then freed vppon condition of vn∣dergoing so deformed a choyce in his Matrimony. To this is that of Horace very answe∣rable in arte Poctica.

Hunc ego me, siquid componere curem, Non magis esse velim, quam prauo viuere Naso.

Should I indite, I had as liefe my Nose should stand awry. As fairely to begin my worke, and patcht vp bungerly.

It also a very memorable example, (for we may mingle things thus holy with prophane) which we reade in our English Chronicles concerning one Ebba an Abbesse in a certaine Nunry, who cut of her own Nose & the Noses of her Nuns, that being so deformed they might auoyd the hateful lust of the Danes; taking it for granted that the Nose was the chief ornament of the face. And hence it was that in antient time, when they would put any man to great disgrace and ignominy, or disappoint them of all hope of attaining to any degree of honour, or the gouernement of a State; they cut off their Eares and Noses. Yea those which had such deformed Noses were neither admitted to any Priestly function nor Imperiall office.

So farre was it from them to account them worthy honour, who were destitute of this honorable Organ. Hence it was that the Prince of Poets, Virgil in the 6. of his Aeneads doth call the cutting of the Nose, vulnus inhonestum, a wound full of shame and reproch. To these we may add that the Nose it necessary for our very life: in so much as Nature hath made it the instrument of Respiration, without which wee cannot liue one moment; for when the lungs needs more ayre then ordinary, wee perceiue the sides of the nosthrills to be moued sometimes not without violence.

But cutting short a whole troope of commendations wee will proceede vnto the Hearing, which no voyce, no not a riuer of eloquence is able to extoll with due prayses, if

we doe but contemplate the cunning, skill and diligence, which Nature hath vsed in the fabricke of this Organ, & more accuratly intend how many winding inuolutions, burrows, holes, shels, dennes and darke caues like labyrinths shee hath prepared and furnished therein.

I add further, that by the benefit hereof we attaine vnto the knowledge of all kindes of Sciences: in respect of which Tully doth equallize vs with the Gods. For these Arts are not ingrafted in vs by Nature, but to be obtayned otherwhere; for saith Lactantius, it is the propertie of God and not of man to haue proper knowledge, that is, arising out of himselfe. For this cause Nature hath by a diuine skill, made the eares open, that we might alwayes heare when learned men should teech & discourse learnedly, and lay vp in the Register of our minds that which we haue heard. And hence it was that Constantinus called Hearing the doore of the minde, because hereby we enter into the knowledge of other mens conceit, and whatsoeuer is concluded within, is as it were, vnlocked and layde open by this sense of hearing. But some will haply say that we may attaine vnto knowledge by reading with∣out any helpe of hearing. We answer thus, that no man knowes how to reade which hath not first learned it by the meanes of Hearing. I will omit that which is sound by experience, that a liuing and audible voyce doth better instruct then the silent reading of bookes, and that thing heard take a deeper impression in the minde then those which bee only read, and hence haply was Plinte brought to beleeue the Memory had his place in the lowest part of the Eare. Others there are who doe call Hearing the Sense of Memory, whence in their Hyerogliphickes they were woont to decipher and paynt Memory a hand holding an Eare; I also passe this by, that Hearing is after a sort the spy of the life and Man∣ners, whereupon Isocrates desirous to try the towardnesse of a young man whom hee saw: Speake, saith he, that I may see, And in holy Writ, Iob commaunds that they bend their Eares and see, accounting for certaine that the Hearing is the very meanes of discerning & iudging of mens minds.

But the desire I haue of breuity commands me to abridge my discourse. There re∣maines now of the externall senses onely Sight, which if it be not superiour and aboue the precedent senses, in dignity and honour, yet it is not a whit inferior to any of them. I say in dignity not in necessity: for if thereby we esteeme their prerogatiue, Sight must come behind, but if you respect the situation the conformation and the vse of this Organ, you may pronounce it more worthy by many degrees then any of the other.

For their situation and place, it is in the most erected region and diuinest part; beside prouident Nature, hath on euery side bounded them with a concauous valley. They haue asphericall or round figure, which is no smal argument of their excellency. Seeing Nature is neuer wont to vse this noble figure, but when she endeuoures to effect some difficult or excellent worke. And for their vse we may thence easily inferre their preheminence, for beside that they watche for the safety of the creature, detecting things hurtfull, manife∣sting things profitable and laying open the differences of all things which are contained in this large Vniuerse, they bring vs vnto the knowledge of all things, so that they alone are fit and sufficient for inuention and discouery of arts, and which is the most all they do make manifest the great Creator of all things by those things which are visible, in the knowledge of whom doth our chiefe happinesse consist. They therefore which be desti∣tute of these most diuine Organs may truly professe themselues miserable, seeing they re∣maining in perpetuall darkenesse cannot admire and contemplate the workes of Almighty God, nor behold the infinite variety of the kinds of things, neither yet dare euer affirme that they know any thing certainely, because of force they must beleeue that which the Heare related to them from others.

That spirituall and most noble obiect of the Eye (I meane the light which is they Queene of all qualities) who doth not admire? and hence also concludes the supremacy of this Sense; for the Eyes by the fruition of light doe distinguish life from death. Doth not Hippocrates the piller of Physicke, propound vnto vs most certaine signes of the passi∣ons of the mind by the Eyes? By these as by windowes we may pry into, and penetrate the deepest and most secret conuayances in the soule; and therefore Alexander not vnaduised∣ly sayd, that the Eyes were the looking-glasse of the sou••e whereupon some famous Phyloso∣phers have placed the chiefe seate of the soule in the Eyes. For these Eyes doe burne and shine, they twinckle, they winke, they are sorrowfull, they laugh, they admire, they loue, they lust, they flatter, and in one word they decipher and paint the image of the Mind with

so artificiall a pencill, that they seeme to be a second soule; what should we say more? doth not Galen himselfe so highly extoll this Organ that hee thought the Braine was onely fra∣med for their sake, a part so necessary and excellent that it makes vs verie much resem∣ble the verie diuine Nature? And doth he not moreouer write, that the whole Head had the highest place in the body, onely because of the Eyes?

A commendation doubtlesse wonderful, yet not more admyrable then competent & worthily deserued. For being a man of great and profound knowledge, he considered that the Eye was the true Microcosme or Little world in respect of their exact roundnesse and reuolutions: wherein besides the Membranes which I dare boldly call the seauen Spheres of Heauen, there be also the foure Elements found.

That Fire is there we will prooue in a conuenient time and place. That there is Aire who will denie which vnderstands with what plenty of spirits they do abound? As for Water, who doth not see it in the Eye doth prooue himselfe more blind then a beetle, all the other parts we will liken to the Earth.

If you looke vpon the Pupilla or Apple, shall not you see shining Starres, yea rather a beaming Sun? Wherefore thou maist not vnfitly call the eies with the Poet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Gates of the Sunne. Shall you not perceiue heere the diuers-coloured Rainbow fra∣med with a seuen-fold circle? Shall ye not also obserue Haile and infinite other things, which do most fully declare the excellencie of this Sense by themselues without any ad∣ditament of our Oration?

But seeing as Agellius saith, it is more blame-worthy to praise a thing slightly & cold∣lie, then earnestly to dispraise it, lest we should seeme to preiudice the worth of so excel∣lent workes of Nature, we will heere make stay and addresse the small portion of our capacities vnto a more abstruse contemplation concerning the Nature, Manner, Num∣ber, Order, Medium, Obiect and Organs of all the Senses in Generall: afterward we wil descend vnto particulars.

Notes

• The contem∣plation of our selues dooth further vs in the knowledg of God.
• Why beasts looke downe, and men vp∣ward.
• Why he first treateth of the Senses.
• All Arts haue their begin∣ning from Sense.
• Demōstration from Sense.
• The dignity of the sense of Touching.
• No sense without Touching.
• The touch 〈◊〉〈◊〉 first ex∣ist of all Sen∣ses.
• Touch is of necessitie the rest for com∣modity.
• Plants cānot bee without Touch.
• The Vse of Touching for Physick.
• His profite in moral Philo∣sophie.
• The profite of Touching in Diuinity. Luke 17 Luke 18
• Math. ••.
• Luke 7
• The praise of Tasting.
• It is necessary for the Con¦seruatiō of the Indiuiduum.
• The prayse of Smelling.
• The nosedoth much beauti∣fie the face.
• A History.
• The Nose is necessary to life.
• The wōnd ful worke of the Eare.
• Hearing is the gate of the mind.
• Hearing is the sense of me∣mory.
• The prayse of Sight.
• From their place Figure.
• And vse. The miserable condition of the blind
• The obiect of the Eye most noble.
• The Braine was made for the eye.
• That it is a lit∣tle world
• The foure E¦lements in the eie.
• The Apple & Rainbowe of the eie.
• Agellius.