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214044_The_Essa ... rd_Of_Montaigne_Vol_II.pdf - OUDL Home

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THE SECOND BOOKE 353<br />

the sweetnesse and harmony of musicke will move and<br />

tickle; nor any soule so skittish and stubborne, that<br />

hath not a feeling of some reverence in considering the<br />

clowdy vastitie and gloomie canapies of our churches,<br />

the eye-pleasing diversitie of ornaments, and o<strong>rd</strong>erly<br />

o<strong>rd</strong>er of our ceremonies, and hearing the devout ana<br />

religious sound of our organs, the moderate, symphonicall,<br />

and heavenly harmonie of our voices : even those<br />

that enter into them with an obstinate will and contemning<br />

minde have in their hearts a feeling of remorse,<br />

of chilnesse and horrour, that puts them into a<br />

certaiiie diffidence of their former opinions. As for<br />

me, I distrust mine owne strength to heare with a<br />

settled minde some of Horace or Catullus verses sung<br />

with a sufficiently well tuned voice, uttered by and<br />

proceeding from a faire, yong, and hart-alluring mouth.<br />

And Zeno had reason to say that the voice was the<br />

flower of beautie. Some have gone about to make me<br />

beleeve that a man, who most of us French men know,<br />

in repeating certaiiie verses he had maide, had imposed<br />

upon me that they were not such in writing as in the<br />

aire, and that mine eyes would judge of them otherwise<br />

than mine eares : so much credit hath pronunciation<br />

to give price and fashion to those workes that<br />

passe at her mercy ; whereupon Philoxenus was not to<br />

be blamed, when hearing one to give an ill accent to<br />

some composition of his, he tooke in a rage some of his<br />

pots or bricks, and breaking them, trode and trampled<br />

them under his feet, saying unto him, ' I breake and<br />

trample what is thine, even as thou mangiest and<br />

marrest what is mine/ Wherefore did they (who with<br />

an undanted resolve have procured their owne death,<br />

because they would not see the blow or stroke comming)<br />

turne their face away ? And those who for their healths<br />

sake cause themselves to be cut and cauterized, why<br />

cannot they endure the sight of the preparations,<br />

tooles, instruments and workes of the Chirurgion, since<br />

the sight can have no part of the paine or smart ? Are<br />

not these fit examples to verifie the authoritie which<br />

senses have over discourse? We may long enough<br />

H. 2 A

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