could command by the diffusion of their thoughts in print; and, in general, even the eminent public speakers of modern times attach far greater importance to the effect which will be produced by the perusal of their addresses, on the part of the thousands or millions under whose eyes they will be placed through the almost magic vigor of mechanic art, than to their primitive delivery before comparatively insignificant bodies of men. Hence, in a great measure, their neglect of effort and want of solicitude concerning their elocution. Other causes, also, which I have not space to consider, co-operate towards this result.

Let us now endeavor to obtain a just conception of the degree of importance which it is proper to ascribe to delivery. I have already alluded to the opinion of Demosthenes on this point. Quinctilian says, that more depends upon delivery than upon the matter. He observes, that an indifferent address, enforced by the powers of action, will meet with more success than the very best composition which is destitute of their recommendation.* Similar remarks are made by Cicero.† Rollin says respecting a good manner of address: "It is that quality, the want of which it is most impossible to conceal, and the possession of which will best atone for other defects."+ Lord Chesterfield appears to have thought it almost the only thing worth very earnest effort in oratory. He professes that on his own part it was the sole object of attention when he spoke in Parliament;|| and most of his speeches, we know, were received with very great applause. On the other hand, some writers, of whom Aristotle is perhaps the most noted, have depreciated delivery; not, however, as being inefficient, but as exerting an influence which ought not to be regarded as justifiable. The same opinion has been entertained by very many persons. It is undoubtedly prevalent, to a considerable extent, in our own country. Must we admit it to be correct? By no means. No reasonable objection lies against delivery in itself considered. The true ground of complaint is the mode in which the charms of delivery are sometimes enployed to recommend error. But the very circumstance that they are thus employed makes it doubly important that their

* Instit. Orat. L. XI. c. 3. No. 2 and 5. † Orator, c. 17. No. 56, etc. Rollin's Belles Lettres, (English translation from the French,) Vol. ii. p. 628. Letters to his Son. Letter 308.

efficacy should be resorted to in support of truth. He who neglects them, betrays, in part, the cause which he espouses. Delivery stands, in this respect, upon the same footing with what is called style in composition. As well might a man urge, that it is the duty of all authors to avoid ornament, or even perspicuity, in their style of writing, as denounce grace and propriety in elocution. Indeed, the principle which lies at the basis of the absurd objection we are considering, will be found, on attentive examination, to lead, if admitted and followed, to the utter destruction of every thing ornamental or lovely in life. Our powers of expression and all our natural advantages were bestowed upon us for a and useful purpose, are to be cultivated, not exterminated or neglected. We are bound to confer all possible attractions upon truth and virtue. The object of a speaker is to persuade. To please, merely, is a very considerable step towards the accomplishment of his object. Delivery, however, should have a much more important effect, than this of merely pleasing an audience. Its main purpose ought to be the enforcement of truth, by presenting it with distinctness and energy. This fact deserves careful consideration.

Aristotle's opinion, undoubtedly, owed its origin to his cold, contemplative habits, and was fostered by the exhibitions of rhetorical art which were common in his time, when Grecian oratory had begun to degenerate from the simplicity and force which characterized it at an earlier period. Demosthenes may be thought to have had an exaggerated notion of the degree of consequence to be attributed to delivery, on account of the great pains which he was compelled to take in order to perfect his own. Lord Chesterfield's sentiments respecting it coincide entirely with his sentiments respecting life in general. His whole philosophy of human nature is condensed in this single remark: "You will find that reason, which always ought to direct mankind, seldom does; but the passions and weaknesses commonly usurp its seat and rule in its stead."* In perfect accordance with this general principle, when he speaks of the most efficient oratory, he says: "All have senses to be gratified, very few have reason to be applied to. Graceful utterance and action please their eyes, elegant diction tickles their ears; but strong reason would be thrown away upon

*Letters to his Son. Letter 308.

them."*

There is too much of truth in these remarks ; although we are glad to believe, their accuracy in application to the inhabitants of some countries, is rapidly diminishing. A distinction must be carefully made between what is and what should be. We e may wish that men were more sensible than they are; but in our intercourse with them we must have regard to their actual characteristics. In this view we may discern the great importance of delivery in recommending good principles to minds unable or unwilling to hear and ponder a jejune statement of them unaccompanied by the charms of harmonious diction and a graceful and impressive mien. Zealous recourse to the effective weapons stored up in this department of the armory of eloquence, cannot but be commendable, if we take care to employ these weapons only on the side of integrity and truth. Nor is it necessary to regard Lord Chesterfield's representation of mankind, as entirely, or indeed at all, correct, in order to uphold the importance of delivery. For the most intellectual hearer is influenced by it; and why should he not be? A good delivery is not a mere display for the gratification of the senses (though I think it is by no means to be despised in this light, for what gratification of the senses is more exquisite or more noble?); but it gives body and impetus to thought and feeling, and sends them home into the soul of the auditor. Thus delivery does not, as is very commonly supposed, derive all its efficacy from man's weaknesses. Its principles are drawn from the whole nature of man, as a being endued with the capacities of reason as well as emotion. Were man devoid of emotion, principles of delivery would still have place, and they would be identical with some of those which must be adopted now. It would still be requisite to express intellectual truth fully and precisely, and to do this it would be necessary to subject the voice and gesture to suitable training. As man is possessed of emotions of taste we must have respect to these in forming our manner of delivery. Nor is it at all inappropriate, but on the contrary commendable, that our delivery should be suited to the particular capacities and tastes of those whom we are addressing.

Those who consider attentively how many and important are the respects in which oral address can be made superior to silent reading in effective force, and then perceive that every point of this superiority falls within the province of the

*Letters to his Son. Letter 307.

science of elocution, will not wonder that this science should be pronounced worthy of assiduous application. Let it, however, keep its proper sphere. Manner should adorn and enforce matter, not supersede it. Lord Chesterfield remarks that "weight without lustre is lead." This is true; and it is equally true that lustre without weight is but tinsel. Thought is the material; style and delivery give it radiant beauty. Gold must be burnished in order to flash upon the vision. Thought without the aid of delivery is much like a folded balloon; something is requisite to swell it into its full proportions. There are, as it were, minute features to every conception of the mind. The general outline of a thought may be discerned, though it be very obscurely presented, as a man's form may be discerned by twilight; but only the broad sunlight of perfect style and delivery can reveal its traits with. complete effect.

These observations indicate the true aim of the science of elocution. Notwithstanding Talleyrand, the distinguished French statesman, is said, whether truly or otherwise I do not know, to have declared that speech was given to man to disguise his thoughts, (a remark which might with equal propriety be extended to the expression of the countenance and frame,) I shall not hesitate to aver my belief, that the chief end of our powers of delivery is to make ourselves as far as possible transparent. This truth, faithfully dealt around in all its applications, would serve to detect most of the errors which exist in our present systems of instruction in elocution. Grace, in mien and diction, is indeed of some consequence; but the principal aim should be to cast off every tittle of that opaque crust with which so many souls are almost wholly enveloped, and to make thought and feeling blaze forth with the utmost intensity from every point of that mortal part which they inform. Delivery should transmit a thought or an emotion, as some crystal media transmit light, without impediment or refraction. Thus it will be effective. Instead of absorbing or scattering the rays of intellect and feeling, it will send them surely to their destination with energetic compactness. Such delivery demands that the heart be honest. There must be the steady, keen lustre of sincerity within; its place cannot be supplied by any transient meteor-glare which interested duplicity can kindle upon the surface without. Quinctilian has been deemed very extravagant in declaring it necessary that an orator should be a good man. There is more

truth in the observation than has been acknowledged. Few dare to avow bad sentiments. Hence it is often the case that an orator who possesses a vicious heart undertakes to play the nypocrite. However artful the disguise, he cannot exert the power which sincerity would give him. Thus eloquence does depend, to an important extent, upon integrity. Indeed, I can hardly believe that without pure purpose aught worthy of the name of eloquence is possible.

The good qualities of delivery, then, as well as of style, may be reduced to two heads, perspicuity and grace. In delivery, as well as style, grace is of the less consequence by far; yet it is essential to perfection. It generally aids perspicuity in both, by fixing the attention more closely upon what is communicated. The quality of perspicuity in delivery is very comprehensive. It demands a manner as various as the nature of the sentiments uttered. Its office is to give these sentiments, as they are conveyed to the hearer, the very impress belonging to them in the soul of their author. Grace in mien and diction, not only has that influence upon perspicuity which we have mentioned, but attracts the favorable regard of all who observe it, facilitates the passage of sentiment to the soul, and gives poignancy to its effect.

We come now naturally to inquire, what are the best means by which these qualities of delivery may be attained and perfected? In this inquiry it is of primary importance to determine the respective shares of nature and art in conferring the external endowments of consummate eloquence. Misapprehension and neglect of the distinction to which we refer has given rise to very many of the most prominent faults which disfigure systems of Elocution now in vogue. Even in the self-same system we find that which can be procured only by the hand of art left to nature or accident, and the proper province of nature invaded by the comparatively dull formality of art. Art, however, receives far more of real homage than nature; what is granted to the latter being granted, usually, rather through neglect than through thoughtful intention, while to art is awarded by common, though lamentable consent, the credit of being the main source of effect in delivery. Fatal mistake! The principal well-spring of eloquence in matter or manner is emotion. Art may pour in her subsidiary streams to augment the force of nature's mighty tide, and thus be useful; but unless she is subservient to nature, she must be comparatively inefficient, and moreover, the little