tain, that where there is no motion there is no found for we may eafily obferve a found caused by many bodies, that have received no other modification than that of motion; as if a man, for inftance, moves the infide of his ear, he inftantly perceives a found; befides, hold a hat in your hand, near a bell that is ringing, you will perceive the motion the bell gives the ambient air, by the motion of the hat, which motion ceases when the bell ceases to ring. And many other experiments are produced of the like nature. Sound, therefore, is caused by motion. Let us now confider how, and by what means, it affects our organs, and causes in us the fenfation of hear ing. I. When folid bodies are struck against one another, they cause a found, by stirring up a trembling motion in the air, which is moved around the furface in manner of an orb: For the air being forced from that fide the bodies move on, drives naturally to another, where it meets lefs refiftance; but it finds lefs refiftance on that fide the bodies come from, therefore it goes that way; and there it still receives more motion from the air that rushes in on all fides to fill the void fpaces which the bodies left: And therefore the air is moved in an orbicular or vortigenous motion. II. From this motion of the air, next the furface of the agitated bodies, the air is vibrated by its undulatory motion, as far as the moving force, the vis movens carries it. III. This agitated air, meeting with an ear in its paffage, infinuates itself into the meatus auditorius, auditory duct or channel, and impels the tympanum, or drum of the car; which being thus moved, moves the innate air, and the three little bones that are in the cavity of the drum (called the hammer, the anvil, and the stirrup; in Latin, maleolus, incus, ftapes"), and they the auditory nerve. IV. This nerve being compreffed, excites a reflux of the fpirits contained in it; and these moving the fibres of the brain, do, by that motion, give the foul occafion to perceive founds, and to judge of them. And this is the general belief of the nature of found, of its manner of formation, and how it moves and affects our organs, and caufes in us the fenfe of hearing. Ver. 547. These feven verfes contain the fecond argument, which is taken from experience. Let a man speak loud, and with great earneftness, he becomes faint and weary? Who then can doubt but that voice is n.aterial, fince it difcompofes the body, and even takes away fome part of it? Ver. 554 These fix verfes contain his third argument, which he has taken from the pleasure, or the pain with which we are affected by founds, as they are other grateful or difpleafing: Now Epicurus ek, that the little bodies which enter into the car, and affe&t the organ of it, are of differeit gales and that the fweetnefs and harshness of founds proceeds only from the fmoothnefs or rough nets of thofe c pufcies, which, as they enter into the organ, either touch it gently, or rudely grare and icrape it, according to their different cfigurations, either of roughnels or immoothness. This was the opinion of Epicurus: but indeed the wondrous variety of founds proceeds from the great diverfity of fonorous objects. The higher the ftrings of an inftrument are screwed up, they cause the fharper found; and, on the contrary, the more they are relaxed, the flatter. The reafon of which is, because the more the strings are extended, the fhorter the interruptions will be between each stroke, and they strike the air the more fuddenly, and with greater violence. Thus an acute found is caused by the quick and unin terrupted motion of the air, continually imparting its vibrations to the organ of the ear. A flat or dull found is made when the ear is not fo frequently impelled, or receives but flow impreffions from the vibrations of the air: whence it follows, that the more or lefs equal the vibrations are, the more or lefs pleasant will the founds from thence refulting be; for if the vibrations of the air be equal, the impreffions they make on the organ will be all alike; and confequently the reflux of the fpirits to the brain will be fo too, from whence always proceeds a grateful sensation and harmo my: but if the motion of the air be uneven and ill-timed, it caufes, for the contrary reason, a harth found, and an ungrateful fenfation. Befides, a found from a rough surface is harsh and unplea fing, becaule the air does not come at the fame time from all the parts of the object, and therefore excites a grating impreffion by its reiterated and unequal impulfes : and fo much for the harh nefs and softness of founds. To which I add, that the more or lefs violent the force of the impelled air happens to be, the found will proportionably be more or lefs loud, by reason of the stronger or weaker impreffion of the vibrated air on our or gans of hearing. Ver. 557. This and the two following verles run thus in the original: Cum tuba depreffo graviter fub murmure mugit, Barbaraque horribili itridebant cornua cantu. takes occlion to cite this verfe of Lucretius; and fays, that the common lection retrocita is foolish and erroneous; and he reads Et reboat raucum Berecynthia barbara bombum : Then he interprets" Berecynthia barbara," to be the Phrygian pipe, αὐτὸς Βερεκύνιος, as Hefchylus has it in Bipsxua, &c. In other copies neverthelefs it is read. Et reflexa retro dant cornua barbara bombum: This, at leaft, is certain, that the tuba was straight; the buccina crooked; like the French post-horn that is made of brass, and by them called Une cornette; and that the cornu was a very buglehorn. See Vegetius, lib. iii. c. 5. The next verfe Vallibus, &c. has yet a greater variety of reading, Some copies have, Vallibus et valida ne tortis ex Heliconis, Which, whoever understands, fays Faber, I will Et gelida cycni nece torti ex antro Heliconis. Vallibus et cycni nece torti ex Heliconis. Vallibus et cycni nece detorti ex Heliconis. a high mountain: for fuch it is defcribed to be by Strabo, lib. viii. & ix. Of the finging of fwans before their death. See book ii. ver. 479. Book iii. ver. 5. and above, ver. 188. And Ver. 565. In thefe four verses, he teaches, that the tongue forms and articulates this corporeal voice; and thence proceed words: he fays, indeed, that the palate and the lips help the tongue in making the illifions. Nor ought we to look on this as a very contemptible opinion; fince we find in Plutarch de Plac. Philof. lib. 4. cap. 20, that both Plato and Ariftotle approve of it, by afferting rò exñue, that the figure which is in the air and in the furface of it, does, by a certain ftroke, x«j« wolav wàñğı, become a voice. Aristotle, fecond problem, 33. et 52. yet more plainly afks the reafon why the voice, fince it is a certain figurated air, that in its motion for the moft part lofes its figure, does nevertheless preserve it safe and unchanged, when it is reverberated from any folid body? Cicero, in the fecond book of the Nature of the Gods, fays, " Deinde in ore fita lingua eft, finita dentibus: ea vocem. immoderatè profufam fingit, et terminat: Sonofque vocis distinctos et preffos efficit, cum et ad dentes et ad alias partes pellit oris. Itaque Plec tro fimilem linguam noftri folent dicere, chordarum dentes, nares cornibus iis, quæ ad nervos refonant in cantibus." The tongue is placed in the mouth, and circumfcribed by the teeth: this tongue fashions and proportions the voice immo derately uttered, and renders the founds of it diftinct and articulate, while it trikes against the teeth, and against the other parts of the mouth. Therefore, fome have compared the tongue to the bow of a musical inftrument, the teeth to the ftrings, and the noftrils to thofe pipes that found in confort with the ftrings. Vallibus et cycni gelidis orti ex Heliconis. All which feveral readings are condemned, for reafons too tedious to repeat. Faber corrects Lambine's reading; and in the place of orti substitutes corti for coarti. Lastly, Voffius, on the before cited paffage of Cattullus, reads it thus, Et validis, cycni torrentibus ex Heliconis. For several streams, as well as the river Helicon, flowed from the mountain of that name. Creech Most, if not all animals, have the faculty of having fummed up all these various readings, gives causing a found, or a trembling motion in the air, fentence as follows In a word, 66 nece torti," or by modifying it whilft it is breathing from the nece detorti." must be abfolutely rejected; for lungs: and from the difference of thefe modifithe meaning of those words, if they have any, is cations proceed all the feveral founds obfervable contained in the following verfe; but follow Fa- in animals. Thus the lion roars, the dog barks, ber or Vollius, no matter which of the two. He- the sheep bleats, the ox bellows, &c. But among licon, a mountain of Baotia, facred to the mufes, all animals, man alone has the faculty of articu had its name, according to Plutarch, de Nomi- lating his words, and of modifying each breath of nib. Fluvior. et Mont. from Helicon, brother of, air, in fuch a manner as is neceflary for the formCytheron, a fordid, covetous wretch, who, having ing an intelligible language, by which he commukilled his own father, a miferably poor old man, nicates his thoughts to others of his own species. precipitated himself from the mountain; dragging Moreover, the voice of animals is nothing but a his brother Helicon, because he had nourished his found, caufed like other founds, by the undufather, down with him. Thus Plutarch; but Ca-latory motion of the air; for the air, by the fal faubon, on the prologue to Perfius, judges, that this mountain had its name from the Hebrew word, Halike, i. e. "ambulatio," because the ancients used to take their walks, and to confer and ducourfe there of natural and divine matters: and Athenæus, L. 14. Deipnofoph. reports, on the authority of Amphion Thefpienfis, that there was a college on that hill, inftituted for all mufical exercises, in which the young men in thofe days were carefully inftructed. But Bocharus conjectures the name to be derived from the Arabic, Halic, or Halics, which, in that tongue, fignifics, ling of the lungs, and by the contraction of the diaphragm, being expelled from the place it was in, does, by driving forward the external air, put it into motion; and, therefore, even when we but fetch our breath, we caufe fome fort of noise, which grows louder, the greater is the expiration, or the infpiration. Now, voice is only found articulated, and this articulation is caused by the air's being more peculiarly modified in fpeech than in other founds. And the tongue is the chief inftrument in this modification; which, neverthe lefs, the tongue alone could not perform, without the affiftance of the motion of the lips, and of the whole mouth; infomuch that the tongue is moved fometimes upwards to the palate of the mouth, fometimes downwards, other times another way, and others another, according as the letters, fyllables, and other accidents of the word to be articulated, require For one motion of the air neceffarily caufes one certain found; and one certain found caufes one certain perception. And this affertion is fo infallible, that many people born deaf, have learnt to speak, by being made to obferve the motions of the mouth and tongue, and by knowing the motions for fuch words, to know when they were uttered. The several diftinctions of one voice from another proceed, either from the various ftructure of the fubfervient parts, according as they are more or lefs relaxed or firm, and from their particular formation and configuration, in regard to the proportion they bear to one another. Befides, there is a certain motion of the parts that cause the voice; which motion is peculiar and natural to each of us, even from our infancy, from whence proceeds a difference in voices: fometimes too, certain affectations that may be observed in feveral perfons, alter the natural found of the voice, for fome have an affected way of fpeaking through the nofe, others in the throat, &c. Laftly, The voice is higher or lower, louder or fofter, according as the contraction or extenfion of the lungs and of the diaphragm are more or less strong or weak for a violent expulfion of the air caufes violent motion of it, and by confequence a great or loud found; and, in like manner, on the contrary and this is the reafon why fuch as have a quicker and livelier fpring in those parts, have, a fronger voice than others. a Ver. 564. He fubjoins feveral problems; the first in thefe eight verfes. The voice, by going far, grows weak; and though it was diftinct, when first uttered, it becomes confufed; because the fmall parts, or little voices of which it was compofed, are difordered by the air, and lofe the form and figure which they had received from the tongue and lips. And hence the voice comes to be either diftin& or confufed. Ver. 572. In thefe four verfes, he teaches the reafon, why if but one man fpeaks, the ears of many who are prefent hear the voice. You are to know, fays he, that there is one whole, or rather general voice, which, being pronounced from the mouth, divides itself into innumerable little voices, which are wholly like one another. Thus when the voice is uttered by the fpeaker, the formation of the bodies that burst out of the mouth, is compreffed, broken, and as it were, ground to pieces in fuch a manner, that it divides and goes away into minute parts, or little voices, altogether alike, and of a like figure, which inftantly leap abroad, and diffuse themselves through the air or ambient space, and ftill preserve that likenefs, till they reach the ears of all that are within hearing. And thus the fame voice is at once heard by many, even as all drink of the fame water who drink out of the fame river. This, too, was the opinion of Democritus, as Plutarch witneffes, lib. iv. de Placitis Philofoph. cap 20. Ver. 576. In these twenty-feven verfes, he says, that all the little voices that reach the ears are heard; the others are diffufed through the air, and vanish Some trike on very porous away. bodies, which afford them a paffage through: fome on very rough where they are broken and difperfed And others ftriking upon folid, and in fome measure fmooth bodies, are reverberated from them, and thus are the cause that the fame voice is heard again: and this is an echo. Hence, too, proceed, fays he, those sounds by night, which the fuperftitious impute to rural deities. Ver. 579. An echo, which is only a restoring, rejection, or repercuffion of the voice, which is made in fmooth, tortuous, and hollow places; as in valleys, caves, and walls, efpecially in old vaulted buildings. Hence Virgil, Georg. iv. ver. 59. Aut ubi concava pulfu Saxa fonant, vocifque offenfa refultat Imago. -Cujus recinet jocola Aut in umbrofis Heliconis oris, We have an admirable defcription of an echo tranflated by Mr. Addison, from the third book of Ovid's Metamorph. where fee the fable at length. Echo in others words her filence breaks; Ver. 585. An echo is formed by the reverbera. tion of the vibrated air when it meets with s fmooth and folid body. For the air, as well as other mediums, must glance and reflect from ob jets if it cannot pass through them. Thus it changes its firft determination, and is variously reflected, according to the various fituation of the object upon which it ftrikes. Therefore if the object be fituated oppofite to the place from whence the found proceeded, the found will be heard twice in that place; because, being carried from the centre to the circumference, the trepida. tions of the air meeting the folid body, must be rettored and fent back, according to the rules of reflection, which it muft of neceflity obferve: and for this reafon, if the object from whence it is reverberated, ftands directly oppofite to the moved air, that air will be reflected again to the centre. But if the object ftand fideways, the echo will not be again heard in the place where it was first formed; because the air will, in that cafe, receive a fide reflection, and confequently glance another way. But the reafon why the fame found is feveral times reflected, is, because there fometimes happens to be feveral places disposed among them. felves in fuch a manner, and at such distances, air that was put in motion by the latter part of the found; and confequently, not being strong enough to refift its motion, muft communicate ita own to it. And for this reafon, befides the echo of the end of the found is as loud as, nay, fometimes louder than when it was first formed; because it has a double force, i. e. its own, and that with which it was repelled by the forerunning circles. Ver. 589, Nympha, as it were via quívoca, and the word fignified as well a bride, or new married woman, as those female deities, who, according to Paufanias, were not held to be immortal, but to live extremely long, almost an innumer veral names: I. The Naiades, or Naides, from VI. one beyond the other, that the circular undulations of the air in different places, and at different distances, meeting with bodies folid and impenetrable, the same found will be often rebounded, according to the number and fite of the objects; infomuch, that after we have received the found reflected from the nearest, we receive it returned likewife from thofe that are more remote from us: and this fometimes happens when the places are oppofite to one another, and reflect the voice by turns. Of this nature there was one formerly at Athens, which, as Paufanias witneffes, returned the voice feven times, whence the place itself was called 'Exlápavos And not long ago at Charenton, a village near Paris, in a ruinous building, and with-able fucceffion of years. The poets gave them feout any roof, where the monastery of the Carmelites now stands, it was observed that the fame fyllable pronounced at either end of it, was returned no lefs than seventeen times; and when pronounced in the middle, as often from each end: nay more, it would return a very strong voice, no less than fix and twenty times, the reflected found ftill growing weaker, before it quite ceased to be heard. This was more wonderful than what Plutarch relates of the pyramids of Egypt, where the voice was returned four or five times; or of the Portico at Olympia, where it was reflected feven. There are fome who write, that in the great hall of the palace at Pavia, the image of the voice is repeated thirteen times. Moreover, you may observe, that no echo will be made, or at least not perceived, if you ftand too near the reflecting body. The reason of which is, because the voice pronounced, and the image of it that is restored, enter into the ears of both of them at the fame time : and in this cafe it only happens, if the repercuffion be made from hollow and vaulted bodies, that a certain confused and humming found follows after the voice, becaufe many reflections of it are reiterated one upon another. Such is the found of a bell when it first ceases to ring. But if you fland at a good distance from the reflecting body, you will distinctly hear the reflection of the voice; and the nearer you stand (but still at fuch a diftance, that the reflected voice may be difcerned from the pronounced), the fewer fyllables you will diftin&ly hear returned: and the farther you are off, the more you will hear: because the interval of time between the ceffation of the speaker, and the perception of the reflected voice, is less in the first cafe, and greater in the laft. Hence, it is no wonder that an entire hexameter verse is fometimes returned: but then the voice must be very strong, that it may be able, from a great distance, to reach the reflecting body, and to return from it. It has been fometimes obferved, that more notes of a trumpet have been diftinctly returned, than would have been neceffary fyllables, to compose an hexameter verse, if a human voice could have been pronounced from that inftrument. But the reafon we hear only the latter part of the found echoed, may be because the air that was moved by the firft part of the found, arriving firft at the folid body, is first reflected from it; fo that in its reflection, it must meet with the TRANS, II, These were a fort of rural gods, fo called from' Faunus, king of Italy, the father of king Latinusg and who, for having been the first who introduced agriculture into his country, was recorded in the number of their gods: though others fay, they had their name a fando, from speaking, because in woody places they were wont to fpeak and converfe with men. An instance of which they allege in the voice that was heard from out the woods, during the battle between the Etrurians and the Romans, for the restoration of the Tarquins, and which bid the Romans take heart. Now the peasants, to make thefe gods of theirs more terrible, gave them horns on their heads, hoofs inftead of feet, prick-ears, and the fnape of a goat. The fatyrs were believed to be gods of the woods; like the fylvans and fauns, with a human head, but horned; with the feet of a goat, their bodies all hairy, and to delight in the coverts of woods. They were part of the train of Bacchus, and notorious for their lascivioufnefs. Horat. lib. ii. Od. 19. Bacchum in remotis carmina rupibus Plutarch, in the life of Sylla, relates, that a fatyt days of Conftantine. He fays, befides, that there are indeed in Ethiopia, a fort of quadrupedal animals, with the feet of goats, but a human fhape of body, except only that they have horns on their heads and that when he asked them what they were, they answered, that they were men doomed to wear those bodies, as a punishment for the crimes of which they had been guilty. But others reckon them among fpcctres, and the monsters of nature, and believe the whole race of fatyrs to be merely fabulous. They were called fatyri, as Ælian fays, rò rỡ rongévai, which fignifies, to have a mouth like a dog when he grins Cafaubon derives it from the Doric word, sare, to be merry; and others from aén, "quod fignificat membrum virile, quia ad libidinem proni funt fatyri." Ver. 593, 594. Thus the goatherd in Theocritus: Οὐ θέμις, ὦ ποιμὰν. τὸ μεσαμβρινόν, ὦ θέμις ἄμμιν Pan was the chief of the rural gods, and prefided chiefly over paftoral affairs; therefore faid to be the god of the fhepherds. "Pan curat oves oviumque magiftros." Virg. He was represented with a garland of pine leaves on his head, upon which there grew a goodly pair of horns, and his feet were like thofe of goats : In one hand he bears a pipe made of feven reeds, joined together with wax, of which he was the first inventor. Virg. Eclog. ii. ver. 32. Pan primus calames cerâ conjungere plures all, In the other a fhepherd's crook: He was believed to delight in folitary places, and to frequent chicfly near the fea, whence the Greeks call him, Αλίσιαγκας And he was thought to be in love with Echo. Whether he was fon of Mercury or not, is uncertain: but the name of Pan, П was given him, according to Homer in Hymn. Because, when he was but newly born, he touched the harp fo artfully, that he delighted all the gods with the harmony; but, according to others, becaufe he reprefented the whole nature of things. By his horns, the beams of the fun, and horns of the moon, by his jolly red face, the air, by his goats feet, the folidity of the earth, by his briftly hair, the trees of the earth, and the beafts, &c. Ver. 595. The pipe, which the ancients called fiftula, was made of seven unequal reeds joined together with wax; (Theocritus, Idyl. viii. men-' tions one made of nine) that it might imitate fo many different notes of the voice. Virg. Ecl. ii. ver. 36. Eft mihi difparibus feptem compacta cicutis Now the reeds, that were joined together, decreased in this proportion; at the top, where they received the breath, they were all of the fame height; but at the bottom, where the breath went out, they were all gradually one shorter | than the other. Scaliger, on the verse of Virgil above cited, will have the cicuta to be hemlock, the venomous plant, with the juice of which the Athenians were wont to punish criminals with death, and fays, that of the hollow ftalk of it they made their inftruments of wind mufic. Servius, but without authority, fays, the pipe was made of the joints of any reed or stalk whatever. But the mufical inftruments of the shepherds, were firft made of the ftalks of oats or wheat, compacted together with wax; next of reeds, and joints of box made hollow; then of the legs of cranes, of the horns of animals, of metals, &c. Whence the words, avena, ftipula, calamus, arundo, fistula, buxus, tibia, cornu, æs," &c. were used for mufi. cal inftruments. Ver. 598. Genus agricolim.] The peasants, who were wont to boast of their converfation with the gods, Jactant miracula dictis." Lucret. Ver. 63. Since, therefore, we receive the founds of the voice, expreffed and formed by him that fpeaks, even as we do the images that flow from the furface of things, how comes it to pass that we hear him whom we cannot fee? Why are things pervious to founds, and not to images? This Lucretius anfwers in these nineteen veríes The voices or founds, fays he, that are form. ed in fpeaking, pafs whole and unhurt through the oblique paffages, and tortuous pores and holes of bodies, by which the images, as he taught be fore, are broken. Or rather, goes he on, the reafon of it is, because the voice divides itself, and leaps abroad into little voices, which diffuse and fcatter themfelves on all fides round, upwards, downwards, forwards, backwards, to the right, to the left, in short, in all manner of obliquities, as many little fparkles leap abroad from one fhaken spark; and thus they light into the ears that are all around, and not only into thofe that are placed in a direct line from the speaker. But no fuch thing can happen to the images. Yet the voice itself, by penetrating through fuch mazes and windings, becomes weak, indiftinct, and breaks into murmurs. Ver. 607. Here our tranflator feems to me to have mistaken the feufe of his author, who says, -Vox per flexa foramina rerum Incolumis tranfire poteft, fimulacra renutant. that is to fay, voice or found, that strikes the ears, can pafs whole and unchanged through the crook ed and tortuous pores of bodies; but fimulacra remutant, the images of things that ftrike the eyes cannot. This is confonant to the doctrine of Lu. cretius, who politively afferts that we fee by the incurfion of images into the eyes, not by the emil fion of rays from them. Nor, indeed, will the word fimulacra bear that interpretation; and yet, he renders it again, ver. 617. vifive rays; erroneously in both places, and even contrary to the doctrine, as well as exprefs words of his author. Ver. 609. This inftance is not true; for in the first place, there are oblique pores or paffages in glass, by which the images of things are refring |