Of the diuers vses of the tongue: of the instruments necessary both for voice & speech: how there is a double speech: of the forme thereof: how the spirit of man is represented thereby. Chap. 13.
ASER. If wee were onely of a spirituall nature as the Angels are, it is certaine we should by and by vnderstand one another, by that minde and vnderstanding, wherof we are partakers, as they vnderstand each other; neither should we neede speech, tongue, eares or eies, to heare & see by, no more then those natures that consist only of spirit, hauing all those things spiritual wherby they cō[m]municate both with God & amō[n]gst themselues. But we can haue no such cō[m]munication among our selues by the vnderstanding of the mind & spirit only, because of that corporall nature which commeth betweene the soules and spirits one of another. Wherefore the help of speech, aswel as of the other externall sences, is very requisite for vs in euery part of life. Also because our soules, being kept vnder our flesh as vnder a veile, vseth cogitations & discourses, it standeth in need of speech, of words & of names, by means of which it may vtter and publish that, that lieth hid as it were in a deepe and darke place, where nothing is seene. Forasmuch therfore as the tongue is the principal instrument, wherby God giueth speech to men, and without which they would be dumbe, and seeing also it serueth the sence of fast as wel as the roofe of the mouth, it shal not be without good consideration, if intreating now of this member and of the vse thereof, we place it in the order of our discourses, between the instruments of hearing wherof we spake before, & those of taste, of which we wil speake hereafter, for the agreement it hath with them both.
God hath giuē[n] the tongue to man not for one vse alone, but for many: & namely for 3. at the least, which are all necessary for the life of man. The first is to frame the speech: the secōd for the tast: the third, to help to prepare them meat that is chewed in the mouth for the nourishing of the body. And because the first is the noblest of al, & giuen to man onely, whereas the other twaine are common to him with beasts, I wil begin with that: whereunto this may be added, that because of the conueniencie it hath with the hearing and with the eares, these two matters will agree the better, being ioyned in order one after another. Next we wil handle the other vses that appertaine properly to the sence of tast and to the nourishing of man. Now wee haue first to note that God hath placed many instruments in the body, without which speech could not be wel pronounced & expressed. For first, speech could not be without voice, for the which God hath created many instrumē[n]ts that are al necessary for that purpose, as namely the wesell of the throat, the winde pipe, the throate, the lungs, the breast, & certain back-running sinews appointed therunto by reciprocal motiō[n]s. Al these parts helpe onely to make the voyce of man, without any framing of speech, except it bee the vessell of the throat, which is a little fleshy and spongie body, in figure like to a pine apple, hanging at the end of the palat, whose vse is manifold. For it serueth first to stay the aire frō[m] rushing in ouer fast & violently into the lungs, & fro[m] entring in too cold & ouer sodainly vnto thē[m]. Thē[m] it serueth also to diuide & distribute the aire whē it ascendeth from the lungs, that it may be the better scattered & dispersed into all parts of the mouth. And by this meanes this instrument fashioneth the voice, & causeth it to yeeld a sound, & so prepareth it for the tongue, that it may be articulated & framed into speech by the same. Therefore besides the wesell of the throat which serueth for these two vses, there are fiue other instruments which in regard of this present matter serue only to frame the voice into speech, that otherwise would be but a confused voice. The first is the tongue, which hath the chiefe place among the rest: then the palat, the teeth, the lips, & the nose. For although a man may speak whē[n] he hath not all these parts perfect, yet his speech will not be well framed if he want any one of them, as we see by experience in them that haue lost their teeth, or their lips, or the roofe of the mouth, or that haue their nose cut, stuffed, or otherwise troubled. For this cause the Hebrewes name their letters, some gutturall, because they are pronounced more in the throat: others, dentall, because a man cannot well pronounce them without the teeth: and so they call others, labiall, that is, letters of the lips: and others, letters of the palat, because they cannot be well expressed without those parts of the mouth. The like is in all other languages, albeit they doe not distinguish their letters by such names. Now in such varietie of instruments made for the seruice and vse of one onely thing, we ought to acknowledge the great nobilitie and dignitie of speach, with which God hath indued and honored man aboue al other creatures. For he hath not giuen it to any of them, but to him only, & by that he hath put a difference betweene him and the beasts; as also by reason and vnderstanding, whereof he hath made him partaker, and in respect whereof he hath giuen him speech, which is as naturall vnto him as reason, which is the spring-head thereof, and from whence it proceedeth, as a riuer from his fountaine. For how could men make knowne their counsailes and thoughts without speach? And what good should they receiue by that sence and vnderstanding which God hath giuen them more then to beasts, if they had no more speach then they haue, wherby to make it known? And to what purpose would speach serue thē, if they knew not what to say? And what should they haue to speak, if they had no more vnderstanding & reason then other liuing creatures haue? Were it not sufficient then to haue a confused voice onely as they haue? Therfore also we see how God hath ioyned these two things together, granting speach vnto man, because he hath created him partaker of reason and vnderstanding. And hauing depriued beasts of the one, he hath also depriued them of the other, so that they are partakers neither of reason nor speach. For this cause Ecclesiasticus hath ioyned these things together, saying, That God hath giuen to men counsell, and tongue, & eyes, eares, & an heart to vnderstand, & sixtly, hee gaue them a spirit, and seuenthly, he gaue them speach to declare his workes. He filled them with knowledge of vnderstanding, and shewed them good and euill. Wherby he teacheth vs plainly, what is the right & true vse of speach, to what end it is giuen to man, & from whence it springeth. For he placeth counsell in the first place, and next the tongue. Againe, after the heart and spirit, he placeth speach, that we might know who is their messenger. Whereupon we may conclude; that the one is giuen for the other, and both to glorifie God, by shewing foorth his workes and maruelous acts. To which effect Basill the great saith very well, that God hath created vs and graunted vs the vse of speach, to the end wee might haue ability and meanes to lay open one to another the counsaile and thoughts of our hearts, and to distribute amongst vs that which is in euery one, by reason of that communicable nature in which we are created. For the heart ought to be in man as a secret treasure, or as a larder or pantry in a house, out of which all things necessary for the vse thereof and for the maintenance of the whole family are dayly taken. The hart also is like to a celler or garner, wherein counsels & thoughts are locked and closed vp, and the tongue is like to the steward who draweth out and dispenseth whatsoeuer is to be distributed. For as wee said in the beginning of our speach, our soule vseth thoughts and discourses, which cannot be declared so long as it is inclosed in this tabernacle of flesh, without speach, words, and names, by meanes of which, she bringeth foorth and publisheth that which was inclosed & hidden in the secrete closet of her vnderstanding. And so wee say, that there are two kindes of speach in man, one internall and of the minde, the other externall, which is pronounced, and is the messenger of the internall, that speaketh in the heart. Therfore that which is framed in voyce, pronounced in speach, & brought into vse, is as a riuer sent from the thought with the voyce, as from his fountain. For before the thought can vtter any outward speach by meane of the voice, first the minde must receiue the images of things presented vnto is by the corporall senses. And then hauing receiued them by the imaginatiue vertue that is in it, reason must discourse to know & to consider of them well, & to separate or ioyne things according to that agreement or difference, that concord or discord, which they may haue amongst them. Next, it is necessary that iudgement should follow this discourse, to make choice of, & to follow that which it shal iudge to be meete & conuenient, & to reiect & shun the contrary. Lastly, all must bee vttered by significations apt and conuenient for euery thing: so that when the minde hath giuen ouer to the office of the vocall instruments, that which it hath comprised and resolued vpon in maner aforesaide, the same is manifestly declared outwardly by the aire framed into voice, I mean by the moouing of the articulate and distinct voice, whereas before it was hid & couered. Now when this voice and speach is propounded with the mouth, as it is inuisible to the eyes, so it hath no body wherby the hands may take holde of it, but is insensible to all the senses, except the hearing; which neuerthelesse cannot lay hold of it or keepe it fast, as it were with griping hands, but entring in of it selfe, it is so long detained there whilest the sound reboundeth in the eares, and then vanisheth away suddenly. But albeit the sound & the voice passeth so suddenly, as if presently it flew away, hauing respect to the outward speach, neuerthelesse the internall speach remaineth, not only in the spirit, hart, & thought that ingendred it, being not in any sort diuided, cut off, or separated, but also it filleth all the hearers, by reason of the agrement that is betweene the spirits & mindes of men, & the speach that is bred there, and because it differeth not much from the minde, & from the thought where it first began and was bred. And thus the thoughts and counsailes of the minde & spirit are discouered & manifested by speach. So that al voice is not speach. For the name of voice generally taken comprehendeth all sounds & things which bring any noyse to the eares. Neuertheles it is more properly and specially attributed to those sounds, which al sorts of liuing creatures are able to make with their throat to signifie any thing therby. But man only hath articulate & well distinguished soundes: vnto which, birdes of all other beastes approch neerest, so that euen many of them are taught in some sort to frame mans voyce: but it is without vnderstanding. And because that instruments of musicke do after a sort imitate the distinct voice of men, wee attribute voice to them: although the sounds which they make be more without iudgement and vnderstanding them that of beasts. But in men, voices framed into wordes are signes and significations of the whole soule and minde, both generally and specially, namely of the fantasie and imagination of reason and iudgement, of vnderstanding & memory, of wil and affections. Wherefore it is an easie matter to iudge by his speach how all these parts are affected, namely, whether they be sound, or haue any defect in them. For if a man bee dull witted, or haue his fantasie and imagination troubled, and his memory slowe and heauy, he shall haue much a doe to speake that which he thinketh and conceiueth in his minde, and haue as wee vse to say, but a bad vtterance. Which thing may also happen to good wits, either for want of exercise and vse, or through some defect that may be in the body, or in the instruments of the voice, or because the matter whereof they speake may be profound, obscure, and difficult, so that a man cannot easily finde words fitly to expresse the nature of it, as the worthinesse thereof requireth. Which reason oftentimes maketh wise and skilfull men slow to speake, because they know what a hard matter it is to vtter in good sort that which is to be spoken, in so much that they had rather keepe silence, then speake ill or vnpoperly. But a light head and a cock-braine that is voide of this consideration, will thinke he hath a more ready wit. For he will speake before he ponder or discourse in his minde. So that whosoeuer hath not a ripe and stayed reason, nor temperate & setled senses, he can not haue his wordes set in good order, nor his speaches well knit and agreeing one with another, as we haue example hereof in children and fooles. And if a man haue reason & iudgement ready at hand, but not stayed and pithy, hee may well prooue some great babbling pleader, but not eloquent. For he onely is to be accompted eloquent, who can conceiue well in his spirit and minde that which he ought to speake, and then is able to expresse it well, both by apt words and by sentences that are well tied and knit together. We see then how the voice and speach of man lay open his whole heart, minde, and spirite. But the voices of beasts haue no significations but onely affections, I meane such as are in men, and which the Grammarians call Interiections, because they are not framed into speach, nor well distinguished as others are. Now if we vnderstand all these things well, they may helpe very much to instruct and confirme vs in the doctrine of the Trinitie of persons, of the Vnity of the Godhead, and of the eternall generation of the Sonne of God, who is his diuine and euerlastinge word. Likewise they will cause vs to receiue more easily, how this heauenly and eternal word, namely, Iesus Christ, is the Image and Character of God, the expresse and ingraued forme of his person, as it is in the Epist. to the Heb. & not in shadow or painting. For the glory, maiesty, and vertue of the Father is alwayes hid frō[m] vs, but only so far forth as it sheweth it selfe ingraued in his son & in his word, as the image of the minde appeareth imprinted & ingrauen in the speach that is vttered. And as the internal word bred in the minde departeth not from it neither is separated, & yet it imprinteth an image therof in the mindes of the hearers, to whō[m] it is declared: so the diuine & eternal word begoten of the Father, is alwaies residē[n]t in God, & yet imprinteth his image in the harts & mindes of men, to whom it is manifested by those meanes which hee hath appointed for that purpose. Thus you see a gappe laide open into these high and great secrets of God, which wee ought to marke well, following such phrases of speach as are taken from humane things, & vsed by the spirit of God in the holy scriptures, to the end wee might more easily vnderstand them. Wherefore if there were no other reason, this were sufficient to induce vs to consider more diligently the excellent worke, and great prouidence of God, which appeareth in the framing of the voyce and speach of man, and in the nature and vse thereof, and in those members & instruments of the bodie, which serue to that purpose. Therefore AMANA, let this matter bee the subiect of thy discourse.
Of the agreement which the instruments of the voyce and speach haue with a paire of Organs: what things are to be considered in the placing of the lungs next the heart: of the pipes and instruments of the voyce. Chap. 14.
AMANA. When we consider diligently al the instruments created by God in the body, as well for the ministery of the voyce as of speach, we shall finde amongst them all things requisite in the best and most perfect instrument of musicke that can bee, to make a good harmony: and we shall know, that no Organs are so well made, or disposed in such good order for the compassing of their sound and melody, as the instruments of the voyce and speach of man are. And by the consideration of this concordance, we are admonished alwayes to haue the samething in the mouth which we haue in the thought, to the end that from such an agreement, as it were in euery part of an Organ an of an instrument of musicke, there should proceede a good harmony and pleasant melody. For if there should be discord betweene the heart, the tongue, and the speach, the harmony could not be good, especially before God the Iudge of most secret thoughts, no more then the harmonie of a musicall instrument quite out of tune would be pleasant in the eares of men, and namely of good Musicions, who can iudge best of concords and discords.
First then we must note, that the breast, necke, and head, are as it were the instrument and the body of the Organs, within which they are put and inclosed, & by which they are sustained: next, that the lungs are as it were their bellows to blow them. Therefore it is made of two pieces ioyned together, like to a paire of bellowes, to draw in & to thrust forth the aire, and to helpe each other in respiration and breathing. Wherein wee must call to minde how needefull it was, that the backebone and breast, and the building of the ribbes should bee framed in that sort that wee heard before, that they might serue to this vse, and make roome for these bellows to inlarge themselues, and to do their duty. Wee see also what their nature is, what motion they haue, and from whence they receiue it. For God hath created them of that nature, that they moue and remoue of themselues, by the vertue of the soule and life in the body, without which they would be voyde of motion, and could not doe their office as we see in dead bodies. And because the lungs are the bellowes that blowe winde into the instruments of the voyce, without which it could not bee made; therefore they are lodged next to the heart, so that they couer it, to this end that men should be admonished, that their voyce and their speach is the messenger of their heart: and that for this cause the heart and the mouth, and the voyce and speach which proceede from them, alwayes ought to consent and agree together. For it would be great dissolutenesse, if the heart, which ought to bee the originall and fountaine of the speach, should thinke one thing; and the speach, which is the messenger of the heart, should vtter and declare another. For before the tongue and mouth speake, or speach bee framed in them, it must first bee conceiued and bred in the heart and minde, and then brought foorth and pronounced by the tongue and mouth. Therefore Elihu saith to Iob, I pray thee heare my talke, and hearken vnto all my words, Behold now, I haue opened my mouth, my tongue hath spoken in my mouth. My words are in the vprightnesse of my heart, and my lips shall speake pure knowledge. We see here, how Elihu ioyneth the heart with the mouth, the tongue, the palat and the lips, all which are instruments of the, speach, as wee heard before. Therfore there must alwayes be a good and generall agreement betweene all these things. This good concord beginning in our selues, according to euery mans particular place ought to stretch it selfe generally to all, that we may all agree together, as the spirit of God so often exhorteth vs thereunto in his holy word. And therfore it calleth them, men of double hearts and double tongues, that are not vpright in heart, nor true and certaine in word. Our Lord saieth, that of the abundance of the heart the mouth speaketh, and that a good man out of the good treasure of his heart bringeth forth good things, and an euill man out of an euill treasure bringeth forth euill things. For as the tree is knowne by his fruite, so speach maketh manifest both the heart and mind of a man. Therefore he shall be a great deale better knowne by his speach, then by the sight of his face. For his face doth not so well lay open to the eyes his heart, minde, and manners, as his speach discloseth them to the eares: as we may iudge by that which we learned to this effect in the former discourse. Therefore before the bellows of the lungs blow to frame afterward voice and speach in the tongue and mouth, the draught must bee first drawne and framed in the heart, that the tongue and mouth may represent and expresse it afterward: otherwise they will speake to no purpose, but onely giue testimony, that there is little wisedome and vpright affection in the heart. Herof it is, that Salomon sheweth oftentimes, that a wise mans tongue is not lightly set on worke without the direction & counsaile of the hart and minde, whose seruant and messenger it ought to bee: but a foole powreth forth all his minde at once. For he vttereth al that commeth in his mouth, and speaketh before he hath considered what he ought to say, so that his words are sooner spoken then thought vpon. The heart of the wise guideth his mouth wisely, and addeth doctrine to his lippes. Faire words are as an hony combe, sweetnesse to the soule and health to the bones. The wise in heart shall be called prudent: and the sweetnesse of the lippes shall increase doctrine. A wise man concealeth knowledge: but the heart of fooles publisheth foolishnesse. A foole powreth out all his minde: but a wise man keepeth it in till afterward. There are many such like places in the Prouerbs, which I could alledge to this purpose. And we know what is commonly spoken when a man speaketh of a good affection and in truth, that he speakes from his heart: but if hee bee knowne to be a lyar, crafty, and deceitfull, we say that he speaketh not from his heart. Which is as much as if one should say, that the same thing is not in his heart, which he hath in his mouth. Although in truth when those speaches are thought vpon before, such contrarieties are found as well in the heart as in the tongue and mouth. For if they were not first in that, they would not be in the tongue which is the messenger of the heart. This is the cause of that double heart which wee said was in wicked, close, and disguised persons. You see then what we haue to note, both in regard of the bellowes that blow the Organs of mans body, and also of the player that ought to blow and direct them. Now let vs speake of the instruments and pipes into which the winde and breath of these bellowes doth enter, and giueth motion and conuenient sound to euery one of them. They haue ben named all vnto vs before. Wherefore we haue to consider of that pipe which is called the rough Artery or wind-pipe, which is made like to a flute, and in regard of the matter, is of the nature of a gristle and of skin. It was necessarie that it should be of such matter, because it is to mooue when it recuiueth in, or giueth out the aire, and to be inlarged or restrained as neede requireth. Needfull therefore it was that it should bee compounded of such skins as are easie to mooue, and to open, and shut, and which might serue for soft and tender ligaments. And because the voyce cannot be framed, if the aire whereof it is made, be not beaten backe with some thing, it was in like maner requisite, that some gristles should be mingled therewith, and linked together: as it was needfull for the eares to be made winding in that the aire might rebound the better, and receiue the sounds, as we heard before. For this cause it is called a rough artery, as well in respect of the matter whereof it is compounded, as of the figure. For it is made after the maner of small circles and rings, placed in a ranke one by another throughout the whole length thereof, like to the taile of a Creuis: and that with such moderation, that it is thicke, slender and drie, according as neede requireth to make the voyce of a reasonable bignesse. If it bee too drie, it maketh the voyce shrill and hard to bee pronounced: as experience sheweth in burning feauers, and in great droughts. Againe the pipe therof is larger beneath then aboue, and so lesseneth vpward where neede is, like to the pipe of a Bag pipe, to the end that the blast should neither be two slow and weake in ascending, nor yet ouer hastie and sodaine. For if it be slow and languishing, it will turne to winde without any noyse and sound: and if it be hasty and sodaine, it will breede sighes in stead of voyce: as it falleth out to them that are diseased and weake whose breath is short, and to olde men, who haue small vertue of respiration, and much lesse of singing. Therefore some expound that place of Ecclesiastes where it is said, that all the daughters of singing shall be abased, of the voyce of olde men, and of the instruments which breed and pronounce it, and of their vertue and strength: although others will haue it to be vnderstood of the eares. But it may be referred to them both. Now the principall instrument of the voyce is in the head of the rough artery, namely in that place which is commonly called the knot or ioynt of the necke, or Adams morsell, being fashioned like to an Almaine flute. I abstaine from speaking more specially of the rest of these pipes and instruments, which are onely quils to receiue the blowing of the lungs, as also of the three gristles, which make the distinction of the voyce, and namely that in the midst, which in forme is like to that end of the bag-pipe that is put into the mouth, or like to the lips of certaine pots made to powre out wine, or of oyle pots and such like things, as we may see in Apothecaries earthen pots.
Besides, in the midst of that gristle, there is a deepe slit or cleft called glottis, that is, a little tongue, because it is the proper instrument of the voyce, and hath both the sides in larged or closed vp by muscles proper to that vse & purpose. As touching the gristle before, it is fashioned like to a little shield, so that a man may both see and touch it in the necke. That which is behinde, is of the fashion of a ring which is put vpon the thumb. And as these gristles are dilated and opened, or pressed and shut by their muscles, especially both the sides of that cleft whereof I spake euen now, so do they make the diuersities of voices, For as when they are opened, they make the voice big and obscure, as it were the base in singing: so contrariwise when they are pressed, they make it small, cleere, and shril, like to the countertenor: and as they are more or lesse restrained or opened, so they make diuers notes of the voice, as the tenor, the meane, and such like. And because the pipes cannot make this variety of voyces in this cleft, therefore there are chinkes which serue for the same purpose. In this sort then, this instrument of the voyce, which is placed in the top of the artery and called Larinx by the Physicions, being aided by gristles and their muscles, and by that little tongue wher of I spake not long before, together with these chinkes, frameth of it selfe as many sundry voices and notes as all the pipes and flutes of a paire of Organs being set together, and furnished with all sorts of pipes, both great, small, and meane. Wherein wee see a wonderfull prouidence of God, whether wee consider the instruments named by vs, or the place that containeth them. For the arterie, which commeth vp from the lights to the throat, occupieth but one part of the necke: and yet it doth as much alone, taking it whole with the other instruments of which I haue spoken, as a whole paire of Organs. For in a paire of Organs there must be many pipes, some great, some small, and others of a middle sort that are greater or lesser as it falleth out, according to the diuersity of notes for which they are made because they cannot be either inlarged or restrained, opē[n] or shut, but as they are first framed Therefore there needeth as many of each sorts as the parts of Musicke are diuers, and as there wanteth variety of notes to fill euery place, and to furnish both the base and the meane, the tenor and the countertenour. But, as might be gathered by our speach, the pipe and instrument of the voyce is made of such a fashion, that when a man is disposed, hee may inlarge it for the base, and then restraine it for a countertenor, or else open and shut it in middle sort either more or lesse to make the tenor or the meane, and to cause the voice to ascend and descend according to those notes and tunes which hee would haue it make, and that by the meanes before touched. The like may be done in speach. For as euery one is disposed to lift vp or to depresse his voice, to inlarge or restraine the pipes & instruments thereof, hee may speake either higher or lower, bigger or smaller, or clearer, and set what sound, tune, and accent he please vpon the speach, which hee will pronounce. Wherefore we may very well say, that euery one carrieth about with him and within himselfe very faire and strange Organes, vpon which he may play at all houres at his pleasure, either in singing or speaking: yea they are so whole and perfect, that they want neither the bellowes, nor the cros beame, nor the cords, nor the hollownes for sound, nor the seate, nor the posts, nor the porters, nor the bearer of the keyes, nor the table wheron they are set, nor the Organ pipes. For al this is in a few small instrumēts which discharge their duties, yea they are more perfect in man then in any artificiall Organs. And if any organ-maker could, I will not say make such, but only counterfeit them, and make as many sundry sounds and tunes with one pipe, as others do with many, all men would greatly admire such a workeman & his worke, especially Organists & Musicions that vnderstood the art of musick. How much more thē[m] ought we to admire that great and diuine Organist, that hath made those goodly Organs of mans body, & giuen them such a good sound? And how greatly ought we to desire, that we may be the true temples of God, & good Organ-players therein, to cause these faire Organs to sound againe, and to sing and preach his prayses by them? For I doubt not but that these are the true Organs, whereby he will be praised and glorified by vs. But there is yet a great deale more to bee considered of this matter, of which both this and the former discourse hath bin made. For these Organs being prepared as I haue set them in sight, haue nothing more then the sound of the voice, as it were an instrument, without speach. Wherefore we must now make a speaking instrument, which hath not his like neither in all the workes of nature, neither in all humane and artificiall workes. This Art and office belongeth properly to the tongue, of whose nature and vse, and of the excellencie and vtility of the Art it hath, which is the speach, thou ARAM shalt giue vs some profitable instruction.
Of the tongue, and of the nature and office thereof: of the excellencie, and profite of speach which is the Art of the tongue; what is to be considered touching the situation therof in the head, and neere the braine. Chap. 15.
ARAM. The Ancients being desirous to extol eloquence, very much propounded the image of an Orator, as it were of one that spake of gold, who in speaking drew out a golden chaine, which comming from his tongue was fastened to the eares of a great many men that heard him, whereby hee drew and led them after him whither he would. Thus they compared the speach and eloquence of an Orator to a chaine of golde, because of the vertue and power which it hath with men, being able to keepe and stay them, to moderate their affections, and to guide and gouerne them easily without force and violence, as if one should leade them tyed with a chaine, whom they would voluntarily follow not being constrained, but onely of their owne good will, which neuertheles should be so drawen that it could not resist. As indeed that perswasion which proceedeth from speach draweth the wills and affections of men, with a sweete and pleasant kinde of violence, which they follow with great desire, and cannot gainsay it. Now this art and office belongeth properly to the tongue, of which we are now to speake.
The tongue then is a fleshly and musely member, but soft and like to the substance of a toad-stoole, being full of sinewes, arteries, and veines. For it had neede haue good store of sinewes, both because of those sundry motions which it hath necessarily, as also for the sense of tast and of touching, which agree to the nature thereof Likewise it had neede of many arteries, that so it might haue great abundance of spirite and heate, by reason of the diuersitie of motions which it hath. And to the end it should not want nourishment, it hath in like manner great plenty of veines: and that it should not dry vp through continuall moouing, it hath humidity to wet and moisten it. Wherupon we ought to note wel the prouidence of God in this, that although spittle be but an excrement & superfluity, which partly distilleth from the braine into the throate, & partly is sent vp thither frō[m[ the boiling stomake, yet it is not vnprofitable, because it wetteth & moisteneth the tongue. For being very dry it is more slow in moouing, as we see by experience in them that are subiect to great drought. Therfore God hath prouided a remedie for that inconuenience, by meanes of two fleshly kernels like to sponges, on each side one at the roote of the tongue, which are commonly called Almonds because they are fashioned like vnto them: these through passages ordayned for that purpose moysten all parts of the mouth. Moreouer, the tongue is tyed to a forked bone with many muscles by two branches, which hold it vp as it were two neere pillars, and that with such a counterpoyse, that it can mooue and remoue it selfe equally on each side. For if it were tyed by one branch onely, it could not keepe itselfe vpright, but should go crossewise only from one side. But God hath prouided very well for that: and if we did know and consider it wel, we are admonished thereby, that speach pronounced by our tongue ought first to bee well weighed as it were in a ballance, to the end it decline not, or turne on any side more then it ought, but holde it selfe vpright, and directly follow reason. Moreouer, it cannot easily be declared, by what Art the tongue stretcheth foorth it selfe so diuersly by the meanes of muscles, and how it hath so many sortes of motions from all sides, so ready, and so sodaine, and for so many things as it hath both to speake and to doe. But it is farre more difficult, yea impossible to tell the causes, how a man can by the tongue frame so many sortes of words and so diuers, which are as it were the markes and paintings, not onely of all visible things, but also of all things inuisible, & of al the thoughts of mā[n]. For if we would intreate of any matter one with another, we know already by that which hath bin spokē[n], how it can hardly be done without speach, as also that we cannot speake without certain words & names to name and signifie those things by, whereof we minde to speake. For if we haue no wordes and names to make them knowne by, we must alwaies haue the things themselues present, that we may point at them with the finger, which is imporsible. And although it were so that we had them alwaies before our eies, yet that were not sufficient. For we should be forced to speake to the eyes by signes, & yet we could neuer without comparison inuent so many signes, nor counterfait and imagine so many things with all the sences and members of our body, as the tongue alone would affoorde vs by meanes of speach. For it giueth a name to euery thing. Therefore it is able to make the natures of things knowne, and to set before vs as well things absent as present, inuisible as visible, spirituall as corporall. In a worde, God hath giuen this benefite to man, by meanes of the tongue and the eares, that they can represent one to another, and cause each other to know and vnderstand as well diuine thinges as humane. And although God made this diuersity and confusion of languages amongst men, to punish them for their arrogancy and ingratitude, neuerthelesse hee hath so prouided for this euill, that he hath manifested the more his great goodnesse towards them, and the riches of his eternall prouidence, by that knowledge of so many sundry tongues which he hath giuen them, and chiefly that by them his Gospell might be published. And if this benefite of God be worthy of great admiration, ought we not also to maruaile much at this, that such a varietie of sounds proceeding out of the mouth of man, can be comprehended in so small a number of letters, whereby so many sorts of words, and such diuers languages are expressed? By this meanes also, we see that speach, which cannot bee perceiued by any of the sences but by the eares, is made as it were visible, so that by the helpe of letters a man may speake to the eies, and not see them, as hee may also to the eares by meanes of the voice. And although voice and speach flie into the aire as if they had wings, insomuch that a man can neither beholde them with his eies, nor smell them with his nose, nor holde them with his hands; neuerthelesse speach is kept still before the eyes, and may be called backe when a man will by meanes of writing, and by the benefite of letters. Yea, it may be sent to them that are absent, and as far as one will, that they may vnderstand it, euen to them also that are not yet borne. For wee see how our predecessours teach vs after their death by their bookes and writings, and how by this meanes their words are not onely visible vnto vs, but also as it were immortall. Wherefore the lesse wee can conceiue how this may be done by the tongue and by letters, the more ought we to wonder at this great worke of God in man, praise him for it, and giue him thankes. Now albeit the eye of our vnderstanding dazell, and cannot wholy comprehend this worke of God, neuerthelesse we see this well enough, that the tongue doth so helpe to frame the voice into speech, and to make the diuersitie of wordes whereof speach is compounded, as the hands and fingers of the Organ-player who toucheth the Organs, and of the Musicion that playeth vpon an instrument of Musicke whatsoeuer it bee, serueth to cause the sound thereof to be heard. For although, when one bloweth the Organs, the pipes thereof will yeelde diuers soundes and tunes, if they bee open, according as they are either great or small, long or short, wide or narrow, as wee haue saide: yet these sounds will bee but confused, without harmony and melody, if the Organist doth not play with his hands, therby to dispence as neede requireth that winde and breath which is to bee distributed into the pipes, and if he touch not the keyes of the Organs according to those tunes & notes, which he would haue the pipes to make, following the Arte of Musicke. And this wee may see yet more plainely in a bagpipe. For although it soundeth by reason of the winde, within the leather bag, which receiueth and keepeth it as it were a little sacke, yet it alwaies yeeldeth forth but one sound, without distinction and harmonie, vntill the Minstrell play with his fingers vpon the holes of the pipe that belongeth vnto it. Therefore as there is great difference betweene a simple confused voice, and that which is distinct and artificiall, so is there betweene voice and speech. So that when the tongue hath receiued the wind & breath, which ascendeth vp from the lunges by the rough Artery, and is fashioned into voice by the means afore mentioned: then it formeth the same afterward into distinct speech by such an Art and Science, as nor: can vnderstand much lesse expresse it, but GOD onely, who hath giuen, it to the tongue, in which consisteth the chiefe dignitie thereof. For it is that science, which is the mother of Eloquence, which men haue in such great admiration: and because of this, the Artes of Grammer; Logicke, and Rhetoricke haue beene published by the best learned men. For all these three Artes are specially appointed for speech: the one to make it proper pure, and neate, namely Grammer, the other, namely Logicke, to knitte wel together all discourses made by speech, and all sentences in them, according as they agree among themselues, depend and follow one another, and are grounded vpon goood reason: Thirdly, Rhetoricke is ioyned vnto them, to adorne and polish speech, to make it more significant and very eloquent: so that whereas Logicke maketh speech as it were a simple picture, that hath nothing but bare draughts, which serue to make it whole, and furnished in regard of euery part and lineament thereof, Rhetoricke maketh it not onely as it were a picture wel set forth with faire and liuely colours of all sortes, but also adorned and enriched with goodly hils and dales and such like paintings, that it may shewe the better, and bee made fairer and leasanter, to beholde. Wherefore as there is great difference to looke vpon betweene these two pictures, so is there of speech in respectes of the eares, as it is propounded either more plainely and simply, or more decked and garnished. For this cause seeing God hath vouchsafed vs so much honour as to giue vs speech, especially to praise and glorifie him with our tongue, and for to benefit the common society of men, wee must not bee content onely to speake, but wee must study to speake well, in fit tearmes, and wisely, to the glory of God, and to the good and profit as well of our selues as of them that heare vs. This cannot be done but by the knowledge of God & of his word, without which all the Logicke and Rhetoricke of men is but vaine babbling. But when the one is ioyned with the other, and the artes that teach men to speake elegantly are applyed to this purpose, then is the vse thereof verygood, and woorthy of great commendation. Therefore we must al acknowledge our selues to bee as it were Organ-pipes, hauing of our selues neither sound, nor voyce, nor tongue, nor mouth to speake of God, and of his workes as we ought, and to praise and glorifie him, but onely so farre foorth as hee beeing the Organ player bloweth within, and inspireth vs by his holy Spirit, giuing vnto vs wisedome and tongue and mouth, and vertue in speaking. Nowe heere wee must not onely call to mind what wee haue already spoken of the causes, why the lungs, which is one chiefe instrument of the voice, & without which it cannot be made, is placed so neere the heart, but also we must consider how neere the tongue & the instruments of voice and speach next vnto it, are vnto the braine, wherein is the principall seate of the spirit, and which is chiefly assigned to the mind of man, & to that part of his soule that is most diuiue. For seeing God would haue the tongue to be the messeger, & as it were the interpreter of the spirit & minde, and of all the thoughts thereof, that men might teach one another both the knowledge of God his worship, and of all other good things, and seeing he would haue speach to bee the bond of humane societie and of that communication, which men ought to haue one with another, therefore it was very requisite, that being the instrument of speaking it should be neere the braine, which is the lodging of all the internall sences, of which, if God wil, we will intreate hereafter in their place. For as all the external sences doe carrie to the internall, and the bodily to the spiritual, whatsoeuer they perceiue by sence according to their nature and office, thereby to admonish and instruct them, that they may thinke and iudge thereof and lay it vp in memory: so the internall and spirituall sences carry the same things afterward to the tongue, that it might declare and make them knowen to those, vnto whom they would communicate their minde and cogitation. Hereof it is, that the tongue is oftentimes taken for doctrine, and for all speach both good and euill: in which sence Salomon taketh it when he saith, The tongue of the wicked shall perish. And S. Paul calleth speaking with the tongue, when one vseth speach that is not vnderstoode of the hearers: and speaking with the spirit and with vnderstanding also, when such a language is vsed as is vnderstoode of euery one, and which serueth to the edification of them that heare it. Therefore the tongue must not stirre, nor the mouth open it selfe to speake, before it haue receiued a commandement and charge from reason, which is the Lady and mistresse thereof, to guide and gouerne it, whose messenger and seruant it is to giue notice of that which the reason and minde would haue knowen. Wherefore it is very conuenient that the lady and mistresse of the tongue should haue her lodging ouer and neere about her, and not to be farre from her, to the end she forget not herselfe, nor attempt any thing without a commandement from reason. So that as before we gaue the heart to be the gouernour, guide, and counsailour of the tongue: so now we appoint the braine as lord and master thereof, to the end it should haue a good guide both aboue and beneath it. For no member in all the body hath greater neede. Therefore S. Iames calleth the tongue a fire, yea a world of iniquitie, which defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. Such are the fruits of an vnbridled tongue that is misled & ill gouerned: as contrariwise it is an excellent treasure in man, when it is moderated and vsed wisely and soberly, and in time and place conuenient as neede requireth. For all these things God giueth vs good instructions in the matter and composition of this member. For first, hee doth not content himselfe in giuing to man but one onely tongue for so many offices as are assigned vnto it; whereas many other members are double, and yet serue chiefly but for one thing: but also hath made it tender, soft and pleasant, and tied it fast with many bands, as it were so many small cords and threeds, to restraine and bridle it, to the end it should not runne ouer or be too forward, and that it should not bring foorth bitternes insteade of sweetnes, nor pricke and hurt any body. Therefore it is made blunt on euery side, not sharpe or forked, like to the stings of Scorpions and other venemous beasts. Moreouer, hath the gums and teeth, with which it is inuironed & closed in on euery side as it were with a quick-set, and with a strong rampire to keep it fast shut within the bounds and limits therof, as it were within a caue. Besides it hath lips as it were gates to open vnto it, or to shut it vp and muzzel it, least it should take too much licence. Therefore seeing God doth garde the tong so on euery side, he giueth men to vnderstand that they ought not to abuse it, and teacheth them what care they ought to haue of this little member, seeing that of al the outward mēbers, none is so hid, couered, compassed about, & locked vp with such a naturall couering and inclosure, as that is. And to end ourspeach, we know that when the hart & minde, which ought to be the guides & gouernors of the tong, shall be reformed in purity and true knowledge of God by his grace, there wil be nothing but good spech & al truth in the tong, to the setting forth of the glory of his diuine Maiesty, and to the profit of euery one according to the duty of true charity. But if the mind and heart be euil, and blinded with errour and ignorance, they wil bring forth like fruites and speaches. Now hauing discoursed at large of the first office of the tongue, which consisteth in framing of the speach, we must consider of the other two vses therof, which are in tasting, & in preparing meat that is chewed in the mouth for the nourishment of the body. Therfore, thou shalt begin, ACHITOB, to discourse of these two offices, & of those instruments, which serue the tongue to this purpose.
La Primaudaye, Pierre de
The French academie Fully discoursed and finished in foure bookes […]
London: John Legat (for Thomas Adams), 1618, pp. 380–386.
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