Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

CHAP. XI. Of Sight, Hearing, and Speech.

THese are the Three Jewels,* 1.1 the most Excel∣lent and Valuable Endowments, that belong to the Body of Man: None that appear to out∣ward View, are comparable to them; but it will bear some Dispute, which of the Three ought to be preferr'd. As to the Organ, by which they are performed, it must be confest, that That of the Sight is admirable for its charming Form, and nice Composition; it is Beautiful, Lively, and Sparkling, made up of great Variety; its Parts Subtle, and Small; and their Humours mix'd to Astonishment, both for Use and Comeliness. From whence that common Observation hath obtained, that the Eye is one of those Parts, which Nature first begins to form, and finishes one of the last. Upon the same Account This is one of the tenderest, and most delicate Parts about us: Subject to a vast Number of Diseases and Infirmities. Physicians and Anatomists have reckoned no less than a Hundred and Twenty Indispositions incident to it. Speech is esteem'd the next in Dignity, but Hearing makes some amends for the last and lowest Place, by the many great Advantages belonging to it. Sight seems to be the most Necessary, and most Serviceable to the Bo∣dy. And this seems to be the Reason, why it is of greater Consequence to Brutes, whose Advan∣tages are chiefly Corporeal, than Hearing can be: But Hearing seems to challenge the Preference, with Regard to the Advantages and Improvement of the Mind. Sight is principally Useful for In∣vention,

for most things are discover'd by the help of this Sense; but though it lays the first Foun∣dations, and gives the Hints, yet it brings nothing to Perfection. It is farther to be consider'd, that Sight is capable of Perception in nothing but what is Corporeal, and it gives no Knowledge of Uni∣versals. Individuals and Bodies are its proper Ob∣ject, and it cannot penetrate into these any deep∣er than the Shell or Surface. It is the proper In∣strument of Ignorant and Unlearned Men, who look no farther, than that which is just before them, and makes an Impression upon the outward Senses.

[unspec 2] Hearing may be term'd an Inward and Spiritual Sense: * 1.2 It is the Agent and Conveyer of Intelli∣gence to the Understanding; the Instrument of Learning and Thought; and receives not only In∣dividuals, as Sight does, but dives into their most secret and abstruse Parts; nay it hath a Capacity so large as to comprehend General, Spiritual, Ab∣stracted, and Divine Truths; such as Sight is so far from giving us any assistance in, that it ra∣ther disturbs and confounds us in the Disquisi∣sition of them. Accordingly, there have been many Instances of Great Men who have been blind, and yet singularly eminent for Wisdom and Knowledge; and some of Persons who have de∣priv'd themselves of Sight, in order to the be∣coming more exquisite Philosophers; but no one Example of either of these Kinds can be produ∣ced in Deaf Persons. This is the Gate by which we enter, and storm the Castle; By This we bend the Mind to Good or Evil. So Profane Story tells us of Agamemnon's Queen, whose Chastity was preserv'd by Musick: And so Sacred Story relates, that Saul's Evil-Spirit was charm'd by David's Harp: and so the Roman History observes, that Graechus the famous Orator sweetned his Voice by the help

of one that play'd to him upon the Flute, and taught him such Tones, as were most moving, and for his purpose. In short, This is the Only Pas∣sage that Learning, and Truth, and Vertue have found to our Souls; and the Gospel it self enters by it:* 1.3 For the Apostle hath told us, That Faith cometh by Hearing, and Hearing by the Word of God. And that they who obstinately stick to the Report of their Sight, will find it rather an Obstruction than an Informer in the highest Mysteries of Re∣ligion.* 1.4 That Faith is the Evidence of things not seen, and the Belief of Testimonies that are heard: And accordingly the Primitive Christians had a Class of Believers to whom they gave the Title of Audientes, Hearers. To all This I may add, that This Sense is of great Use in the Dark, and when Men are asleep, by giving them seasonable Alarms, and awakening them to provide for their Defence and Preservation. Upon all these Accounts the Philosophers are so profuse in their Praises of Hear∣ing, recommending the diligent use of it, advising us to purge our Ears, and keep them clean from Prejudice and Corruption; This being the best Security, the surest Guard of our Souls, as a Com∣mander in Garrison would make it his first and chief Care, to keep strict Centry, and line the Gates and Walls well, for fear an Enemy should rush in and surprize him.

[unspec 3] Speech is a particular Favour of Nature to Man∣kind, * 1.5 and a very useful, necessary, and excellent Gift it is. Consider it with respect to the Speak∣er, and it is the Image and Interpreter of the Soul; the Messenger of the Heart, the Door by which all that lies within, comes out, and shews it self abroad. Whatsoever is born in Darkness, is thus brought forth into the Light; the Mind discovers and displays it self most clearly this way; which gave occasion to that Saying of one of the Anci∣ents,* 1.6

Speak, that I may know what you are. Thus Men are like Vessels, which by the Sound are quickly distinguish'd, whether they be broken or whole, full or empty; and Speech to Them is like the Touchstone to Metals; the Counterfeit and the true Standard are immediately known by it.

But if we consider it with regard to the Persons to whom it is directed, thus it is a powerful and an imperious Master; enters the Castle, seizes the Governour; it moves and stirs him, it animates and encourages, it provokes and appeases, it raises and dejects him; it overwhelms him with Grief, and transports him with Joy; makes what Impressions, inspires what Passions it pleases; manages and moulds the Soul into any Form, and bends it all manner of ways: Nay, it extends its Dominion o∣ver the Body too; makes that Red with Blushes, and Pale with Fear; provokes Laughter and Tears; forces it to start and shiver; to tremble with An∣ger, leap for Joy, swoon and faint away with Vio∣lence of Passion.

Consider it with regard to the World in general, and Speech is as it were the Hand of the Soul, which This uses as the Body does the Natural one, for taking and receiving, for asking and for giving As∣sistance. This is the great Goer-between, the Car∣rier of Intelligence, the Factor for Trade† 1.7 , as the Latin Etymologists tell us, that the Word which signifies Traffick and Commerce, derives it self from Mercury the God of Eloquence. By It Treaties of Peace are made, War proclaim'd, all manner of Business publick and private negotiated and dis∣patched; Learning, and all the hidden Treasures of the Mind uttered and distributed: For This in Truth is the Original and the Instrument of all Communication; the Band and Cement of Hu∣mane

Society, (provided the Language be perfect∣ly understood; for as one of the Ancients said, A Man had better be in the Company of a Dog that he knows, and is acquainted with, than in that of another Man, who cannot make himself understood by us. So that one Foreigner to another does by no means answer the† 1.8 Character of his Nature, and is in ef∣fect as no Man.)

In short, The Tongue is a Tool converted to all manner of Uses; an Instrument of Good and Evil,* 1.9 as Wisdom it self hath taught us; Life and Death are in the Power of the Tongue. The Advanta∣ges and the Inconveniences that proceed from it are never to be exprest; a prudent or an incautious, a wicked, or a conscientious use of it, disposes our own, and sometimes other Peoples Fortunes; or draws down infinite Dangers; preserves or de∣stroys Reputation:* 1.10 So that nothing is of better or worse Consequence than the Tongue. The Tongue of the Wise and Just (says the same Divine Wisdom) is as choice Silver, it is Health, it is a Tree of Life, enriching, healing, reconciling; a Preservative and a Happiness. It is as the Door to a Royal Cabi∣net, upon the opening whereof we immediately see a Thousand precious Rarities, more beautiful, more valuable than all the Wealth of both the In∣dies; more fragrant and refreshing than all the Gums and Spices of Arabia. The Wise draws out his Artillery in Order, sets his Philosophical Apho∣risms and profitable Sentences in array, applies his Similitudes and Examples pertinently and seasona∣bly, improves others by his Reading, and renders the Histories of former Ages of present and pub∣lick Use, enriches all he converses with out of his own inexhaustible Mine; offers nothing but what issolid, and substantial, and try'd; and is ready

upon all occasions, (like the Wealthy and Prudent Housholder alluded to in the Gospel) to bring forth out of his Treasures things new and old.* 1.11 Such benefi∣cial Instructions as may be of use to regulate the Manners of private Persons, and direct the Go∣vernment and Administration of the Publick; such as may be serviceable to all Circumstances, all the Parts and Duties of Men, and teach them both how to Live, and how to Die well. And when These are introduc'd at seasonable Times, and ma∣nag'd with Discretion, the Beauty and the Plea∣sure of them is exceeding great, as well as the Benefit and Advantage; A Word fitly spoken is like Apples of Gold in Pictures of Silver.* 1.12 So the Wisest of Men hath express'd the Counsels, or Reproofs, or Comforts handsomly deliver'd; and what can possibly be more grateful, more valuable, more or∣namental?

The Mouth of a wicked Man, quite contrary, is a noisom stinking Pit; his Breath is contagious, and kills like a Pestilence; Murders his Neigh∣bour secretly, Stabs and wounds his Reputation to Death; and then insults over his mangled Honour with a barbarous Triumph. It is Sword, and Fire, and Poyson, and Death, and Hell, and Every thing that is mischievous and destructive. The Holy Spirit it self hath allow'd it no better a Character;* 1.13 for St. James hath call'd it a Fire, a World of Iniqui∣ty, a Defiler of the whole Body, an Incendiary to the Course of Nature; and this Firebrand it self kindled in Hell. And the Son of Syrach hath enlarg'd upon the Subject so well,* 1.14 that the whole Passage ought to be inserted. Curse the Whisperer and Double-Tongued, for such have destroy'd many that were at Peace. A Back∣biting Tongue hath disquieted many, and driven them from Nation to Nation; strong Cities hath it pull'd down, and overthrown the Houses of great Men. Whoso heark∣eneth unto it shall never find rest, nor dwell quietly.

The Stroke of the Whip maketh Marks in the Flesh, but the Stroke of the Tongue breaketh the Bones. Many have fallen by the Edge of the Sword, but not so many as have fallen by the Tongue. Well is He that is defended from it, and hath not pass'd through the Venom thereof; who hath not drawn the Yoke thereof, nor hath been bound in her Bands. For the Yoke thereof is a Yoke of Iron; and the Bands thereof are Bands of Brass. The Death thereof is an evil Death, the Grave is better than it.

[unspec 4] Now These Two, * 1.15 Hearing and Speech, answer, and have a near and intimate Relation to one another; Each of them single is of no Significance at all; and therefore Nature, to make Either of them useful, found it necessary to supply us with Both. They are the Two Doors of the Soul, whereby she sends in and out, and holds a Corre∣spondence all the World over; nay, she does not only send, but go; for by these two, like Vessels with their Orifices joyn'd, the Soul communicates and pours out her Thoughts, and transfuses her very Self into another's Breast. Where these Pas∣sages are shut and closed, as they are in the Deaf and Dumb, the Mind is in perpetual Misery and Solitude; For Hearing is the Door for Entrance, and Speech for going Abroad: By the former of these, the Soul receives the Conceptions of others; by the latter she imparts and enriches them with her own. The mutual Operation of these Two may be resembled to the Flint and the Steel, from the Concussion and Strokes whereof, Truth, like a Sacred Fire, is kindled; For They agitating and polishing each other, scour off the Rust of the Mind, brighten and beautifie it, and bring all Knowledge to Perfection. Only we must ob∣serve, that these Noble Effects have their first Be∣ginning from the Hearing; for Wisdom must needs have been put into the Mind before it can be

drawn out from thence. And accordingly we see that Persons born Deaf, are constantly Dumb too. The first thing to be done is to furnish this House within, which is ordinarily done by Hearing; and then follows the distributing our Stores by Con∣versation and Speech: So that the Good and Evil of what we speak, will depend upon the Good and Evil of what we hear: For such as we are ac∣custom'd to receive, such of necessity we must give back again: And therefore a Man should above all things keep his Ears chaste and unpolluted, and stop them against Vice and Indecency; for this sort of Communication is exceeding infectious,* 1.16 and taints the Mind presently. The Advices that are proper for the Use and Government of our Speech, will be insisted upon hereafter.

Notes

• * 1.1

  These Three 〈◊〉〈◊〉 together.
• * 1.2

  Hearing 〈◊〉〈◊〉.
• * 1.3

  Rom. x. 17
• * 1.4

  Heb. xi. 1.
• * 1.5

  The Power of Speech.
• * 1.6

  Eloquere, ut videam.
• † 1.7

  Merx à Mercurio.
• † 1.8

  Ut externus alieno non sit hominis vice.
• * 1.9

  Prov. xviii. 21.
• * 1.10

  Of a good and ill Tougue. Prov. x. 20. xii. 18. xv. 4.
• * 1.11

  Mat. xiii.
• * 1.12

  Prov. xxv. 11.
• * 1.13

  Jam. iii. 6.
• * 1.14

  Ecclus. xxviii. 13-21.
• * 1.15

  Correspon∣dence of Hearing and Speech.
• * 1.16

  Book III. Chap. 43.