Part 5

That every degree of action in the _glottis_ is due to the muscles of the _larynx_ is proved by the experiment of tying or dividing the recurrent nerves, when the voice is destroyed or weakened.

Speech is a peculiar modification of the voice adjusted to the formation of the sounds of letters, by the expiration of the air through the nostrils and mouth, and in a great measure by the assistance of the tongue applied and struck against the neighbouring parts, the palate and front teeth in particular, and by the diversified action of the lips. This is Payne Knight's doctrine, in his analytical essay on the Greek alphabet, and an illustration of the notions of Fulgentius.

Singing is compounded of speech and a musical modulation of the voice, a prerogative peculiar to man even in his most savage state; for, despite the assertions of the visionary Rousseau, who maintained that it is not natural to our species, we find that even in the uncivilized regions of Ethiopia, Greenland, and Kamtschatka, singing is a solace and a comfort.

The mechanism of speech and articulation is so intricate, that even the division of letters and their distribution are attended with difficulties. The following is the division of Amman in his work _Surdus Loquens_, published at Amsterdam in 1629, and enlarged under the title of _Dissert. de Loquela_, 1700, and is, perhaps, the most natural and intelligible.

He divides into, I. Vowels; II. Semi-vowels; III. Consonants.

I. The vowels are _simple_, _a_, _e_, _i_, _o_, _u_; and _mixed_ _ä_, _ö_, _ü_: these are formed by the _voice_ only. The semi-vowels and consonants are articulated by the mechanism of _speech_.

II. The semi-vowels are _nasal_, _m_, _n_, _ng_ (_n_ before _g_, which is nearly related to it), that is, the labio-nasal _m_, the dente-nasal _n_, and the gutture-nasal _ng_; or _oral_ (lingual), _r_, _l_, that is, _r_ with a vibration of the tongue, or _l_ with the tongue less moved.

III. The consonants he distinguishes into _sibilant_ (pronounced in succession), _h_, _g_, _ch_, _s_, _sh_, _f_, _v_, _ph_, that is _h_, formed in the throat, as it were a mere aspiration; _g_ and _ch_, true consonants; _s_, _sh_, produced between the teeth; and _f_, _v_, _ph_--formed by the application of the lower lip to the upper front teeth--and _explosive_ (which are as it were suddenly exploded by an expiration for a time suppressed, or interrupted), namely _k_, _q_, formed in the throat; _d_, _t_, about the teeth; _p_, _b_, near the lips; and _double_ (compound), _x_, _z_.[3]

It has been thought that the tongue was indispensable for the purposes of speech, yet there are instances on record in which this has not been found an invariable rule. Dr. Conyers Middleton mentions two cases of distinct articulation with at least little or no tongue. In his exposure of the _pious_ deceptions of weak and wicked Christians during the first centuries of the Christian era, he notices a pretty tale of an Arian prince cutting out the tongues of some of the orthodox party, and these being as able to talk as before; nay, one of them, who had been dumb from his birth, gained the faculty of speech by losing his tongue! We find various accounts of persons who spoke more or less fluently without this organ. Jussieu has inserted in the _Mémoires de l'Académie des Sciences_, 1718, the case of a Portuguese girl, who instead of a tongue had merely a little protuberance of about four lines in diameter in the middle of her mouth, and endowed with the power of contraction and dilatation; she spoke distinctly, but experienced difficulty in pronouncing _c_, _f_, _g_, _l_, _n_, _r_, _s_, _t_, _x_, and _z_, when she was obliged to bend her neck forward to upraise as it were the larynx. In this case, deglutition could not be well performed, and she was obliged to use her finger to propel the masticated food downwards.

Dr. Eliotson observes, that it is by no means improbable that the progress of modern art may present us at some future period with mechanical substitutes for orators and preachers; for, putting aside the magic heads of Albertus Magnus and Roger Bacon, Kratzenstein actually constructed an instrument to produce the vowels. De Kempelin has published a full account of his celebrated speaking machine, which perfectly imitated the human voice. The French celebrated mechanician, the Abbé Mical, also made two heads of brass, which pronounced very distinctly entire phrases; these heads were colossal, and their voices powerful and sonorous. The French government refusing, it is said, in 1782, to purchase these automata, the unfortunate and too sensitive inventor, in a paroxysm of despair, destroyed these masterpieces of scientific ingenuity.

It has been observed, that in various races the pronunciation seemed to depend upon some peculiar and characteristic conformation; and Adelung informs us that in the Hottentots, the bony palate is smaller, shorter, and less arched than in the other races, and that the tongue, especially in the Bosjesman tribe, is rounder, thicker, and shorter. Hence their pronunciation is singular, and has been compared to the clucking of the Turkey, or the harsh and broken noises produced by some other birds. They combine their aspirated gutturals with hard consonants, without any intervening vowels, in a manner that Europeans cannot imitate.

No doubt the differences of language are as numerous as the other distinctions which characterize the several races of men. The various degrees of natural capacity and of intellectual progress; the prevalence of particular faculties; the nature of surrounding circumstances; the ease or difficulty with which our different wants and desires are gratified, will produce not only peculiar characters in the nature and construction of language, but in its copiousness and development.

One of the most curious points in the subject of language, is the continued existence in a large portion of Asia, very anciently civilized, and considerably advanced, at least in the useful arts, of simple monosyllabic languages, which are not in the slightest degree connected with the peculiar organization of the Mongolian variety, to which these people belong, and whose language is distinctly polysyllabic.

The attempts that have been made to trace the origin of languages to the varieties of our species, or to the influence of climate, have hitherto been fruitless, and the doctrines broached on the obscure subject refuted by observation. Mr. Jefferson states that there are twenty radical languages in America for one in Asia; more than twenty languages, he adds, are still spoken in the kingdom of Mexico, most of which are at least as different from one another as the Greek and the German, the French and the Polish. The variety of idioms spoken by the people of the new continent, and which without the least exaggeration may be stated at some hundreds, offers a very striking phenomenon, particularly when we compare it to the few languages spoken in Asia and in Europe. Vater also informs us, that in Mexico, where the causes producing insulation of the several tribes have been for a long time in a course of diminution, Clavigero recognised thirty-five different languages. Some of these words are rather of difficult pronunciation, and Humboldt tells us that _Notlazomahuiztespixcatatzin_ is the term of respect with which they addressed their priests. During the French revolution, a learned Jacobin discovered that the early Peruvians adored a divinity who patronized the _Sans-culottes_, of their day, and who was named _Cawaltze-quos_, i. e. without breeches. Such barbarous words do not constitute that engaging tongue that Shakspeare calls "_speaking holiday_," but rather confirms Byron's ideas of the Russians' difficult expressions, which no man has leisure to pronounce except on high-days and holidays.

Although brutes pronounce no articulate sounds, there is, no doubt but they have a language perfectly intelligible to one another. Their manner of expressing their different emotions is in some instances perfectly distinct; and birds have most decidedly a peculiar language. The following may be said to be the words of a nightingale's strain observed by Bechstein, an ingenious ornithologist, and committed to paper several times while he listened with deep attention to that sweet bird's "complaining notes," that "tune our distresses and record our woes."

Tiouou, tiouou, tiouou tiouou Shpe, tiou, tokoua Tio, tio, tio, tio. Kououtio, kououtio kououtio, Tskouo, tskouo, tskouo, Tsii, tsii, tsii, tsii, tsii, tsii, tsii, tsii tsii tsii, Kouoror tiou. Tskoua pipitskousisi Tso, tso, tso, tso, tso, tso, tso tso, tso, tso, tso, tso, tsirrhading! Tsisi si tosi si, si, si, si, si, si, si. Tsorre tsorre tsorre tsorrehi Tsatn, tsatn, tsatn tsatn tsatn tsatn tsatn tsi, Dlo, dlo, dlo dla, dlo dlo dlo dlo dlo Kouioo trrrrrrrrtzt Lu, lu, lu, ly ly ly li li li li Kouio didl li loulyli Ha guour, guour, koui kouio! Kouio, kououi kououi kououi koui, koui, koui, koui, Ghi ghi ghi Gholl, gholl, gholl gooll ghia hududoi Koui koui koui ha hia dia dillhi! Hets, hets, hets, hets, hets, hets, hets hets, hets, hets Hets, hets, hets, hets, hets Tourrho hostehoi Kouia, kooia, kouia, kouia, kouia kouia kouia kouiati!

A story is related of an irascible Irish piper of the name of _Molroy_, who declared a war implacable against the feline race, as he swore that they invariably pronounced his name in their nocturnal concerts. Gall and various observers of animals have fully ascertained that the attention of dogs is awakened by our conversation. He brought one of these intelligent creatures with him from Vienna to Paris, which perfectly understood French and German, of which he satisfied himself by repeating before it whole sentences in both languages. A recent anecdote has been related of an old ship-dog, that leaped overboard and swam to the shore on hearing the captain exclaim, "Poor old Neptune! I fear we shall have to drown him!" and such was the horror which that threat inspired, that he never afterwards would approach the captain or any of the ship's company, to whom he had previously been fondly attached. It must, however, be observed that in the brute creation, as in ours (sometimes more brutal species), peculiar attributes, that do not belong to the race, distinguish individuals gifted with what in man we might call a superior intellect, but which in these animals shows a superiority of what we term instinct. Spurzheim relates an instance of a cow belonging to Mr. Dupont de Nemours, which, amongst the whole kindred herd, was the only one that could open the gate leading to their pastures; and her anxious comrades, when arriving at the wished-for spot, invariably lowed for their conductor. It is also related of a hound, who, unable to obtain a seat near the fire without the risk of quarrelling with the dozing occupants that crowded the hearth, was wont to run out into the court-yard barking an alarum that brought away his rivals in comfort, when he quietly reentered the parlour, and selected an eligible stretching-place. This animal displayed as much ingenuity as the traveller who, according to the well-known story, ordered oysters for his horse for the purpose of clearing the fireside.

ECSTATIC EXALTATION.

This rapturous excitement is not unfrequently the province of the physician. Fortunately perhaps for the patient, it is an incurable malady, illustrating the lines of Dryden,

There is a pleasure, sure, in being mad, Which none but madmen know.

If we admit this state of ecstasy to be a mental aberration, it is surely of an enviable nature, since it elevates the soul to a beatitude which is rarely the lot of man.

No definition of this state can equal that given by St. Theresa of her own feelings. By prayer she had attained what she calls a "celestial quietude,--a state of union, rapture, and ecstasy." "I experienced," she continues, "a sort of sleep of all the faculties of the soul--intellect, memory, and volition; during which, though they were but slumbering, they had no conception of their mode of operation. It was a voluptuous sensation, such as one might experience when expiring in raptures in the bosom of our God. The soul is unconscious of its actions; she (the soul) knows not if she speaks or if she remains silent, if she laughs or if she cries. It is, in short, a blessed extravagance, a celestial madness, in which she attains in the knowledge of true wisdom, an inconceivable consolation. She is on the point of merging into a state of languor; breathless, exhausted, the slightest motion, even of the hands, is unutterably difficult. The eyes are closed by a spontaneous movement; or, if they remain open, the power of vision has fled. In vain they endeavour to read: they can distinguish letters, but are unable to class them into words. Speak to a person in this absorbed condition, no answer will be obtained; although endeavouring to speak, utterance is impossible. Deprived of all external faculties, those of the soul are increased, to enjoy glorious raptures when conversing with the Deity and surrounding angels." These conversations the blessed St. Theresa relates; and she further states, that after having remained about an hour in this joyous trance, she recovered her usual senses, and found her eyes streaming in tears, as though they were weeping for the loss she had experienced in being restored to earthly relations.

Now, with all due deference to St. Theresa, this state was most probably a hysteric condition. Zimmerman relates two cases somewhat of a similar kind. Madame M. experienced effusions of divine love of a peculiar nature. She first fell into a state of ecstasy, motionless and insensible, during which, she affirms, she felt this love penetrating her whole being, while a new life seemed to thrill through every fibre. Suddenly she started up, and seizing one of her companions, exclaimed, "Come, haste with me to follow and call Love, for I cannot sufficiently call upon his name!"--A French young lady was the second instance of this affection. She also frequently lost the power of speech and all external senses, animated with a love divine, spending whole nights in ecstatic bliss, and rapturously embraced by her mystic lover. It is difficult, perhaps, to separate this amorous feeling from physical temperament; and the following remarks of Virey on the subject of St. Theresa are most judicious:--"She possessed an ardent and sensitive disposition, transported, no doubt, by terrestrial affection, which she strove to exchange for a more exalted ardour for the Deity; for devotion and love are more or less of a similar character. Theresa was not fired by that adoration which is exclusively due to the infinite and invisible Intelligence which rules the universe; but she fancied a sensible, an anthropomorphous divinity; so much so, that she not unfrequently reproached herself with bitterness that these raptures were not sufficiently unconnected with corporeal pleasures and voluptuous feelings."

St. Theresa was not the only beatified enthusiast who suspected that the evil spirit occasionally interfered in those ecstatic visions. St. Thomas Aquinas divides ecstasies into three classes;--the first arising from divine power, and enjoyed by the prophets, St. Paul, and various other saints. The second was the work of the devil, who bound down all external senses, suspended their action, and reduced the body to the condition of a corpse: such were the raptures in which magicians and sorcerers were frequently entranced, during which, according to Tertullian and other writers, the soul quitted the body to wander about the world, inquire into all its occurrences, and then returned with the intelligence it had obtained to its former abode. The third rapturous category of St. Thomas he simply attributes to physical causes, constituting mental alienation.

May not all these ecstatic raptures be considered as belonging to this third class? It has been observed that women, hysteric ones in particular, were the most subject to this supposed inspired affection; and amongst men it has also been remarked, that the enraptured individual was in general nervous, debilitated, and bald; and it is well known that the fall of the hair is frequently the result of moral and physical weakness, brought on by long studies, contemplation, grief, and illness, all of which may occasion mental aberration; for what other denomination can be given to the ecstatic state of the Monks of Mount Athos, who pretended or fancied that they experienced celestial joys when gazing on their umbilical region, in converse with the Deity? Hence were they called _Omphalopsychians_, whose notions in the matter are thus described by Allatius: "Elevate thy spirit above earthly concerns, press thy beard upon thy breast, turn thine eyes and all thy thoughts upon the middle of thine abdomen, hold thy breath, seek in thy bowels the abode of thy heart--then wilt thou find it unalloyed with dense and tenebral mists; persevere in this contemplation for days and nights, and thou shalt know uninterrupted joys, when thy spirit shall have found out thy heart and has illumined itself."[4]

Bernier relates an act of supposed devotion amongst the Fakirs nearly as absurd, when, to seek the blessings of a new light, they rivet their eyes in silent contemplation upon the ceiling; then gradually looking down, they fix both eyes gazing, or rather squinting, at the tip of their nose, until the aforesaid light beameth on them.

St. Augustin mentions a priest who could at will fall into one of these ecstasies, during which his external senses were so totally suppressed that he did not experience the pangs of the torture. Cardanus affirms that he was possessed of the same faculty. "_Quoties volo_," he says, "_extra sensum quasi in exstasim transeo--sentio dùm eam ineo, ac (ut veriùs dicam) facio, juxta cor quandam separationem, quasi anima abscederet, totique corpori res hæc communicatur, quasi ostiolum quoddam aperiretur. Et initium hujus est à capite, maximè cerebello, diffunditurque per totam dorsi spinam, vi magnâ continetur; hocque solùm sentio, quad sum extra meipsum magnâque quâdam vi paululum me contineo._"

This state of mind is usually succeeded by contemplation, which has justly been considered one of the attributes of Genius. This contemplation, however, may be applied to positive relation, or to the workings of fiction. In the latter case it becomes to a certain degree mental, and beyond the control or the influence of our reason, although we cannot regulate the rationality of our mental pursuits by any given or acknowledged standard. The pseudo-philosopher, who searches for the _elixir vitæ_ or the power of transmuting metals, and the judicial astrologer, are in the eyes of society madmen: yet, do they reason on certain rational principles, and in many respects may be considered wise; one might figuratively say, that here the mind must have taken flight beyond its natural limits, if we can limit thought. In the wild wanderings of Theosophy man has fancied that by abstracting himself from the world, he might place himself in relation with the Divinity, and has so forcibly indulged the flattering illusion, that he actually believes that he is in converse with his Creator or his angels. Unquestionably this is a state of mania, yet is it founded upon a systematic train of ideas, that, strictly speaking, does not partake of mental aberration, but rather of enthusiasm. Although an indulgence in this may terminate in mania, still there is something delightful in these fond aberrations. A new world--a new condition is evoked--we are freed from the trammels of society and its prejudices--and perhaps encompassed by misery we burst from its shackles into another orb of our own creation, when the eyes closed in a vision of bliss--a meridian sunbeam, through the darkness of night. If the slumber of the visionary ushered in death, his destiny might be enviable--he had already quitted the world, seeking the presence of his God--his soul had already soared from its earthly tenement.

There is no doubt that such contemplation may lead us to a better knowledge of the Supreme Being, whose image and attributes have been distorted by ignorance and superstition. It has been truly said, that until the light of Christianity shone upon mankind, God was unknown. He had been represented as wrathful and revengeful--implacable in his anger--insatiable in his thirst for blood--when he was revealed to us upon the earth, gentle, forgiving, loving, humble, and charitable. The type of all excellence--and delivering doctrines so pure, so convincing, as to entitle him to the name of _Saviour_, even were his godhead doubted--for who could question the salvation of those who followed his laws. Until ambition swayed the church and polluted the altar with blood and rapine--how happy, how blessed were these followers--even in the midst of persecution and in agonies--pardoning their barbarous murderers and praying for their conversion.

Unfortunately according to the temperament of individuals their ecstasy has frequently led to an enthusiasm which knew no bounds, and induced the illuminated visionary to consider all men who did not coincide in his opinions the enemies of Divinity--hence arose fanaticism and persecution--yet did these murderous madmen conceive that they were wielding their hateful sword in the cause of an offended God; and, although we read of their excesses and cruelty with horror, they were not bad men, and many of them imagined that they were fulfilling a heavenly mission. I have known many worthy and amiable ecclesiastics in Spain and in Portugal who advocated the inquisition as a useful institution, although they readily admitted that it had too frequently been rendered instrumental to ambition and political intrigues.

This state of mental exaltation is not unfrequently within the province of a physician's care. The treatment like that of all moral affections is a task of great difficulty. Perhaps the best curative means to be adopted is occupation of the body in active pursuits. St. Augustine was so convinced of this necessity of occupation to prevent ecstatic habits, that the monks of the Thebaid cultivated their ground with such industry, that they freighted several vessels with their produce. Priest has observed in his extensive practice in insanity that he never met with an insane naturalist. Travelling is also to be enjoined. Marriage has also been advised, although it is to be feared that the little charms men of this description may have to suit a woman's fancy, might lead to contemplation of a nature widely different from beatitude. The Jewish Rabbi tell us, that as soon as Moses became contemplative and prophetic, his wife Marjarin left him. It is certain that enthusiasm produces a concentration of mind prejudicial to all other functions.[5]

There is no doubt that melancholy or intense cogitation may bring on this morbid condition. Zimmerman relates that the mathematician Viote was sometimes so wrapped up in calculation, that he was known to remain three days and three nights without sleep or food: and Mendelsohn the philosopher, who was called the Plato of Germany, fell into a swoon the moment philosophy was talked of; and he was therefore ordered by his doctor not to think. Being asked one day what he contrived to do when not allowed thought, he replied, "Why, I go to the window and count the tiles on the roof of the opposite house."