Part 4

All are but parts of one stupendous whole, Whose body Nature is, and God the soul. That, chang'd thro' all, and yet in all the same; Great in the earth, as in th' ethereal frame; Warms in the sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees, Lives thro' all life, extends thro' all extent, Spreads undivided, operates unspent; Breathes in our soul, informs our mortal part, As full, as perfect, in a hair as heart; As full, as perfect, in vile Man that mourns, As the rapt seraph that adores and burns: To him no high, no low, no great, no small; He fills, he bounds, connects, and equals all. _Pope._

We shall now introduce to our readers some _Ancient and Modern Opinions respecting the Hair_.

The ancients held the hair a sort of excrement, fed only with excrementitious matters, and no proper part of a living body. They supposed it generated of the fuliginous parts of the blood, exhaled by the heat of the body to the surface, and then condensed in passing through the pores. Their chief reasons were, that the hair being cut, will grow again, even in extreme old age, and when life is very low; that in hectic and consumptive people, where the rest of the body is continually emaciating, the hair thrives; nay, that it will even grow again in dead carcases. They added, that hair does not feed and grow like the other parts, by introsusception, i. e. by a juice circulating within it, but, like the nails, by juxtaposition. But the moderns are agreed, that every hair properly and truly lives, and receives nutriment to fill it, like the other parts; which they prove hence, that the roots do not turn grey in aged persons sooner than the extremities, but the whole changes colour at once; which shews that there is a direct communication, and that all the parts are affected alike. In strict propriety, however, it must be allowed, that the life and growth of hairs is of a different kind from that of the rest of the body, and is not immediately derived therefrom, or reciprocated therewith. It is rather of the nature of vegetation. They grow as plants do, or as some plants shoot from the parts of others; from which, though they draw their nourishment, yet each has, as it were, its distinct life and economy. They derive their food from some juices in the body, but not from the nutritious juices of the body; whence they may live, though the body be starved. Wulferus, in the _Philosophical Collections_, gives an account of a woman buried at Nurenberg, whose grave being opened forty-three years after her death, hair was found issuing forth plentifully through the clefts of the coffin. The cover being removed, the whole corpse appeared in its perfect shape; but, from the crown of the head to the sole of the foot, covered over with thick-set hair, long and curled. The sexton going to handle the upper part of the head with his fingers, the whole fell at once, leaving nothing in his hand but a handful of hair: there was neither skull nor any other bone left: yet the hair was solid and strong. Mr. Arnold, in the same collection, gives a relation of a man hanged for theft, who, in a little time, while he yet hung upon the gallows, had his body strangely covered over with hair.

Before we dismiss this subject, we shall give the following curious _Instances of the Internal Growth of Hair_.

Though the external surface of the body is the natural place for hairs, we have many well-attested instances of their being found also on the internal surface. Amatus Lusitanus mentions a person who had hair upon his tongue. Pliny and Valerius Maximus say, that the heart of Aristomenes the Messenian, was hairy. Cællus Rhodiginus relates the same of Hermogenes the rhetorician; and Plutarch, of Leonidas king of Sparta. Hairs are said to have been found in the breasts of women, and to have occasioned the distemper called _trichiasis_; but some authors are of opinion, that these are small worms, and not hairs. There have been, however, various and indisputable evidences of hairs found in the kidneys, and voided by natural discharge. Hippocrates says, that the glandular parts are the most subject to hair; but bundles of hair have been found in the muscular parts of beef, and in parts of the human body equally firm. Hair has been often found in abscesses and imposthumations. Schultetus, opening the abdomen of a human body, found twelve pints of water, and a large lock of hair swimming loosely in it. It has, however, been found on examination, that some of the internal parts of the body are more subject to an unnatural growth of hair than others. This has long been known to anatomists; and many memorable instances have been recorded by Dr. Tyson, and others. In some animals, hairs of a considerable length have been discovered growing in the internal parts; and on several occasions, they have been found lying loosely in the cavities of the veins. There are instances of mankind being affected in the same manner. Cardan relates, that he found hair in the blood of a Spaniard; Slonatius, in that of a gentlewoman of Cracovia; and Schultetus declares, from his own observation, that those people, who are afflicted with the plica polonica, have very often hair in their blood.

We shall, in the next place, call the reader's attention to some CURIOUS REMARKS CONCERNING THE BEARD.

A beard gives to the countenance a rough and fierce air, suited to the manners of a rough and fierce people. The same face without a beard appears milder; for which reason, a beard becomes unfashionable in a polished nation. Demosthenes, the orator, lived in the same period with Alexander the Great, at which time the Greeks began to leave off beards. A bust, however, of that orator, found in Herculaneum, has a beard, which must either have been done for him when he was young, or from reluctance in an old man to a new fashion. Barbers were brought to Rome from Sicily, the 454th year after the building of Rome. And it must relate to a time after that period, what Aulus Gellius says, that people accused of any crime were prohibited to shave their beards till they were absolved. From Hadrian downward, the Roman emperors wore beards. Julius Capitolinus reproaches the Emperor Verus for cutting his beard at the instigation of a concubine. All the Roman generals wore beards in Justinian's time. The pope shaved his beard, which was held a manifest apostasy by the Greek church, because Moses, Jesus Christ, and even God the Father, were always drawn with beards by the Greek and Latin painters. Upon the dawn of smooth manners in France, the beaus cut the beards into shapes, and curled the whiskers. That fashion produced a whimsical effect: men of gravity left off beards altogether. A beard, in its natural shape, was too fierce even for them; and they could not, for shame, copy after the beaus. This accounts for a regulation, anno 1534, of the University of Paris, forbidding the professors to wear a beard.

Now follows, _A curious account of_ WOMEN _with Beards_.

Of women remarkably bearded we have several instances. In the cabinet of curiosities at Stutgard, in Germany, there is the portrait of a young woman, called _Bartel Graetje_, whose chin is covered with a very large beard. She was drawn in 1787, at which time she was but twenty-five years of age. There is likewise, in another cabinet, the same portrait of her when she was more advanced in life, but likewise with a beard. It is said, that the Duke of Saxony had the portrait of a poor Swiss woman taken, remarkable for her long bushy beard; and those who were at the carnival of Venice in 1726, saw a female dancer astonish the spectators, not more by her talents, than by her chin covered with a black bushy beard. Charles XII. had in his army a female grenadier, who wanted neither courage nor a beard to be a man. She was taken at the battle of Pultowa, and carried to Petersburg, where she was presented to the czar, in 1724: her beard measured a yard and a half. We read in the Trevoux Dictionary, that there was a woman seen at Paris, who had not only a bushy beard on her face, but her body likewise covered all over with hair. Among a number of other examples of this nature, that of the great Margaret, the governess of the Netherlands, is very remarkable. She had a very long stiff beard, which she prided herself on: and being persuaded that it contributed to give her an air of majesty, she took care not to lose a hair of it. It is said, that the Lombard women, when they were at war, made themselves beards with the hair of their heads, which they ingeniously arranged on their cheeks, that the enemy, deceived by the likeness, might take them for men. It is asserted, after Suidas, that in a similar case the Athenian women did as much. These women were more men than our _Jemmy-Tessamy_ countrymen. About a century ago, the French ladies adopted a mode of dressing their hair in such a manner, that curls hung down their cheeks as far as their bosom. These curls went by the name of _whiskers_. This custom, undoubtedly, was not invented after the example of the Lombard women, to fight men.

We shall close this chapter with some curious observations ON SNEEZING.

The practice of saluting the person who sneezed existed in Africa, among nations unknown to the Greeks and Romans. Strada, in his _Account of Monomotapa_, informs us, (_Prol. Acad._) that when the prince sneezes, all his subjects in the capital are advertised of it, that they may offer up prayers for his safety. The author of the conquest of Peru assures us, that the cacique of Gachoia having sneezed in the presence of the Spaniards, the Indians of his train fell prostrate before him, stretched forth their hands, and displayed to him the accustomed marks of respect, while they invoked the sun to enlighten him, to defend him, and to be his constant guard. The ancient Romans saluted each other on these occasions: and Pliny relates, that Tiberius exacted these signs of homage when drawn in his chariot. Superstition, whose influence debases every thing, had degraded this custom for several ages, by attaching favourable or unfavourable omens to sneezing, according to the hour of the day or night, according to the signs of the zodiac, according as a work was more or less advanced, or according as one had sneezed to the right or to the left. If a man sneezed at rising from table, or from his bed, it was necessary for him to sit or lie down again. 'You are struck with astonishment,' said Timotheus to the Athenians, who wished to return into the harbour with their fleet, because he had sneezed; 'you are struck with astonishment, because among ten thousand there is one man whose brain is moist.' It is singular enough, that so many ridiculous, contradictory, and superstitious opinions, have not abolished those customary civilities which are still preserved equally among high and low. The reason is obvious: they are preserved, because they are esteemed civilities, and because they cost nothing. Among the Greeks, sneezing was almost always a good omen. It excited marks of tenderness, of respect, and attachment. The young Parthenis, hurried on by her passion, resolved to write to Sarpedon an avowal of her love; she sneezes in the most tender and impassioned part of her letter: this is sufficient for her; this incident supplies the place of an answer, and persuades her that Sarpedon is her lover. Penelope, harassed by the vexatious courtship of her suitors, begins to curse them all, and to pour forth vows for the return of Ulysses. Her son Telemachus interrupts her by a loud sneeze. She instantly exults with joy, and regards this sign as an assurance of the approaching return of her husband. (_Hom. Odyss._ lib. xvii.). Xenophon was haranguing his troops; a soldier sneezed in the moment when he was exhorting them to embrace a dangerous but necessary resolution. The whole army, moved by this presage, determined to pursue the project of their general; and Xenophon orders sacrifices to Jupiter the preserver. This superstitious reverence for sneezing, so ancient, and so universal even in the times of Homer, excited the curiosity of the Greek philosophers, and of the rabbins. These last have a most absurd tradition respecting it. Aristotle remounts likewise to the sources of natural religion, because the brain is the origin of the nerves, of our sentiments, sensations, &c. Such were the opinions of the most ancient and sagacious philosophers of Greece; and mythologists affirmed, that the first sign of life Prometheus's artificial man gave, was by sternutation.

CHAP. II.

CURIOSITIES RESPECTING MAN.--(_Continued._)

_Difference between the Sexes--Comparative Number of the Sexes at a Birth--Extraordinary Prolification--Extraordinary Instances of Rapid Growth--Giants--Dwarfs--Kimos--Curious Account of the Abderites--Account of a Country in which the Inhabitants reside in Trees._

DIFFERENCE BETWEEN THE SEXES.

O woman, lovely woman! Nature made you To temper man!------------ Angels are painted fair to look like you. There's in you all that we believe of heav'n, Amazing brightness, purity, and truth, Eternal joy, and everlasting love! _Otway._

Under his forming hands a creature grew; --------------------------------adorn'd With what all earth or heaven could bestow, To make her amiable.---- Grace was in all her steps, heav'n in her eye, In every gesture dignity and love. _Milton._

Lavater has drawn the following characteristic distinctions between the male and female of the human species. The primary matter of which women are constituted, appears to be more flexible, irritable, and elastic, than that of man. They are formed to maternal mildness and affection; all their organs are tender, yielding, easily wounded, sensible, and receptible. Among a thousand females, there is scarcely one without the generic feminine signs,--the flexible, the circular, and the irritable. They are the counterpart of man, taken out of man, to be subject to man; to comfort him like angels; and to lighten his cares. This tenderness, this sensibility, this light texture of their fibres and organs, this volatility of feeling, render them so easy to conduct and to tempt, so ready of submission to the enterprise and power of the man; but more powerful, through the aid of their charms, than man with all his strength. The female thinks not profoundly; profound thought is the power of the man. Women feel more. SENSIBILITY is the power of woman: they often rule more effectually, more sovereignly, than man. They rule with tender looks, tears, and sighs, but not with passion and threats; for if, or _when_, they so rule, they are no longer _women_ but _abortions_. They are capable of the sweetest sensibility, the most profound emotion, the utmost humility, and the excess of enthusiasm. In their countenance are the signs of sanctity and inviolability, which every feeling man honours, and the effects of which are often miraculous. Therefore, by the irritability of their nerves, their incapacity for deep inquiry and firm decision, they may easily, from their extreme sensibility, become the most irreclaimable, the most rapturous enthusiasts. Their love, strong and rooted as it is, is very changeable; their hatred almost incurable. Men are most profound; women are more sublime. Man hears the bursting thunder, views the destructive bolt with serene aspect, and stands erect amidst the fearful majesty of the streaming clouds; woman trembles at the lightning, and the voice of distant thunder; and sinks into the arms of man. Woman is in anguish when man weeps, and in despair when man is in anguish; yet has she often more faith than man. Man, without religion, is a diseased creature, who would persuade himself he is well, and needs not a physician; but women without religion are monstrous. A woman with a beard is not so disgusting as a woman who is a free-thinker; her sex is formed to piety and religion: to them Christ first appeared. The whole world is forgotten in the emotion caused by the presence and proximity of him they love. They sink into the most incurable melancholy, as they also rise to the most enraptured heights. Male sensations is more imagination, female more heart. When communicative, they are more communicative than man; when secret, more secret. In general they are more patient, long-suffering, credulous, benevolent, and modest. They differ also in their interior form and appearance. Man is the most firm; woman is the most flexible. Man is the straightest; woman the most bending. Man is serious; woman is gay. Man is the tallest and broadest; woman the smallest and weakest. Man is rough and hard; woman smooth and soft. Man is brown; woman is fair. Man is wrinkly; woman is not. The hair of man is more strong and short; of woman more long and pliant. The eye-brows of man are compressed; and of woman less frowning. Man has most convex lines; woman most concave. Man has most straight lines; woman most curved. The countenance of man, taken in profile, is more seldom perpendicular than that of woman. Man is most angular; woman most round.

In determining the comparative merit of the two sexes, if it should be found (what is indeed the fact) that women fill up their appointed circle of action with greater regularity than men, the claim of preference must decide in their favour. In the prudential and economical parts of life, they rise far above us.

The following is a very curious calculation of THE COMPARATIVE NUMBER OF THE SEXES AT A BIRTH.

The celebrated M. Hufeland, of Berlin, has inserted in his Journal of Practical Medicine, some interesting observations in illustration of the comparative numbers of the sexes at a birth. The number of males born, to that of females, observes the learned Professor, seems to be 21 to 20 over the whole earth; and before they reach the age of puberty, the proportion of the sexes is reduced to perfect equality; more boys than girls die before they are fourteen. After extending his interesting comparison over animated nature in general, Professor Hufeland enters into an inquiry, peculiar to himself, in endeavouring to ascertain the principles and commencement of the equality of the sexes. In some families, says he, equality evidently does not hold. In some, the children are all boys; in others, all girls. He next proceeds to take several families, as 20, 30, 40, or 50, in one place, in conjunction; or small villages of 150 or 300 inhabitants. But even then, the just proportion was not yet established. In some years, only boys, in others only girls were born; nay, this disproportion continued for a series of a year or two; but by uniting ten or fifteen years together, the regular equality appeared. He next considered, that what took place in small populations must take place every year in larger societies; and he accordingly found it confirmed by actual enumeration. He went so far as, by the aid of the minister of state, Schackman, to ascertain the comparative number of boys and girls born in one day over the whole Prussian dominions, and the result corresponded with his anticipations. The general conclusions arrived at by M. Hufeland, are as follow:--

1st. There is an equal number of males and females born in the human race.--2d. The equality occurs every day in a population of ten millions.--3d. Every week in 100,000.--4th. Every month in 50,000.--5th. Every year in 10,000.--6th. And in small societies of several families, every ten or fifteen years.--7th. That it does not occur in individual families.

The reader will be amused by the following instances of EXTRAORDINARY PROLIFICATION.

The prolific powers of some individuals among mankind are very extraordinary. Instances have been found where children, to the number of six, seven, eight, nine, and sometimes sixteen, have been brought forth at one birth. The wife of Emmanuel Gago, a labourer near Valladolid, was delivered, the 14th of June, 1799, of five girls. The celebrated Tarsin was brought to bed in the seventh month, at Argenteuil near Paris, 17th of July, 1779, of three boys, each fourteen inches and a half long, and of a girl thirteen inches: they were all baptized, but did not live twenty-four hours. In June, 1799, one Maria Ruiz, of Lucena in Andalusia, was successively delivered of sixteen boys, without any girls: seven of them were alive on the 17th of August following. In 1535, a Muscovite peasant, named James Kyrloff, and his wife, were presented to the Empress of Russia. This peasant had been twice married, and was then seventy years of age. His first wife was brought to bed twenty-one times; namely, four times of four children each time, seven times of three, and ten times of two; making in all fifty-seven children, who were then alive. His second wife, who accompanied him, had been delivered seven times, once of three children, and six times of twins. Thus he had seventy-two children by his two marriages.

We now proceed to narrate some EXTRAORDINARY INSTANCES OF RAPID GROWTH.

A remarkable instance of rapid growth in the human species was noticed in France, in 1729, by the Academy of Sciences. It was a lad, then only seven years old, who measured four feet eight inches and four lines high, without his shoes. His mother observed his extraordinary growth and strength at two years old, which continued to increase with such rapidity, that he soon arrived at the usual standard. At four years old he was able to lift and throw the common bundles of hay in stables into the horses' racks; and at six years old, he could lift as much as a sturdy fellow of twenty. But although he thus increased in bodily strength, his understanding was no greater than is usual with children of his age; and their playthings were also his favourite amusements.