Modern Eloquence

Any affectation, any mannerism, detracts from the thought, because it calls the attention of the listener to the mannerism or affectation, when his whole attention should be monopolized by the thought. Read Herbert Spencer on the "Philosophy of Style," and apply his reasoning to the delivery of an address, and you have the rationale of the art of speaking, as well as of speech, put with that wonderful thinker's unerringness.

The method commonly employed in preparing speeches is incorrect. That method is to read all the books one can get on the subject, take all the opinions that can be procured, make exhaustive notes, and then write the speech. Such a speech is nothing but a compilation. It is merely an arrangement of second-hand thought and observation, and of other people's ideas. It never has the power of living and original thinking.

The true way is to take the elements of the problem in hand, and, without consulting a book or an opinion, reason out from the very elements of the problem itself your solution of it, and then prepare your speech.

After this, read, read, read, comprehensively, omnivorously, in order to see whether your original solution was not exploded a hundred years ago-aye, or a thousand; and also, to fortify and make accurate your own thought. Read Matthew Arnold on "Literature and Dogma," and you will discover why it is necessary for you to read exhaustively on any subject about which you would think or write or speak. But, as you value your independence of mindyes, even your vigor of mind-do not read other men's opinions upon the subject before you have clearly thought out your own conclusions from the premises of the elemental facts.

And as to style, seek only to be clear. Nothing else is important.

Consider the method of the Saviour in His addresses to the people. Next to Him, those perfect specimens of the art of putting things are the speeches and epistles of St. Paul. I know of nothing in literature so clear, convincing, and logical. The words of the Master astonish one with their absolute unity with all the rules of effective address. Especially His method of driving home a truth by repeating

it, and that, too, in exactly the same words, is noticeable and very effective. He did not fear that He would be tiresome; He was concerned only in being clear. Take the following examples:

Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand.

And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell and great was the fall of it.— Matthew vii: 24-27.

Or study this :

And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

And if thy right hand offend thee, cut it off, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.-Matthew v: 29, 30.

Or this:

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in.

Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.

Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink?

When saw we thee a stranger, and took thee in? or naked, and clothed thee?

Or when saw we thee sick, or in prison, and came unto thee?

And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink :

I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.-Matthew xxv: 34-45.

Consider Antony's funeral oration over the dead body of Cæsar, and note the same mastery of the art of repetition.

But, like all powerful weapons, it is dangerous to one who is not a natural speaker. It might easily be fatal, for remember that we are advised to "use not vain repetition as the heathen do, for they think that they shall be heard for their much speaking."

I doubt if any man can be a great speaker who does not have in him the religious element. I do not mean that he shall be good (one may be good and not religious, or the reverse, as any professor of mental and moral philosophy will tell you); but that he shall have in him that mysticism, that elemental and instinctive conviction of the higher power and its providence which makes him in sympathy with the great mass of humanity. Emerson has pointed out that the great speaker-yes, and the great man—is he who best interprets the common feeling and tendency of the masses.

The profoundest feeling among the masses, the most influential element in their character, is the religious element. It is as instinctive and elemental as the law of selfpreservation. It informs the whole intellect and personality of the people. And he who would greatly influence the people by uttering their unformed thought must have this great invisible and unanalyzable bond of sympathy with them. I will let your preacher work this out more elaborately for you.

One word more; and to this word listen and hearken and bind it on the tablets of your understanding. Insincerity cuts the heart out of all oratory. You may marshal

your arguments and concoct your pretty devices of words and work yourself into a great heat in the speaking of them; but if you do not believe what you say you are only a play-actor after all—a poor mummer reciting your own lines. You had far better be a professional actor-that will, at least, insure you excellent lines to declaim.

To effect anything; to achieve a result; to make your words deeds, as the old Scotch thinker declared they should be or else not be uttered, you must teach. And in your teaching you must teach "as one having authority." To the Master we must go, after all, even for our methods of utterance; and at His feet learn that oratory is the utterance of the truth by one who knows it to be the truth. And so will your words be words of fire and your speech have weight among your fellow men.

MerthBerningen

CONTENTS

VOLUME XII

BUTLER, BENJAMIN FRANKLIN

Character and Results of the War. (Delivered in

New York City, April 2, 1863)

CALHOUN, JOHN CALDWELL

Last Speech: Slavery. (In the United States Senate,

March 4, 1850)

Nullification and the Force Bill. (In the United States

Senate, Feb. 15, 1833).

CANNING, GEorge