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a regular discharge of the duties of piety. But as we advance forward into the crowds of life, innumerable delights solicit our inclinations, and innumerable cares distract our attention; the time of youth is passed in noisy frolics; manhood is led on from hope to hope, and from project to project; the dissoluteness of pleasure, the inebriation of success, the ardour of expectation, and the vehemence of competition, chain down the mind to the present scene, nor is it remembered how soon this mist of trifles must be scattered, and the bubbles that float upon the rivulet of life be lost for ever in the gulf of eternity. To this consideration scarcely any man is awakened but by some pressing and resistless evil. The death of those from whom he derived his pleasures, or to whom he destined his possessions, some disease which shews him the vanity of all external acquisitions, or the gloom of age, which intercepts his prospects of long enjoyment, force him to fix his hopes upon another state; and when he has contended with the tempests of life till his strength fails him, he flies at last to the shelter of religion. That misery does not make all virtuous, experience too certainly informs us; but it is no less certain that of what virtue there is, misery produces far the greater part. Physical evil may be therefore endured with patience, since it is the cause of moral good; and patience itself is one virtue by which we are prepared for that state in which evil shall be no more.
No. 90. SATURDAY, JANUARY 5, 1760.
IT is a complaint which has been made from time to time, and which seems to have lately become more frequent, that English oratory, however forcible in argument, or elegant in expression, is deficient and inefficacious, because our speakers want the grace and energy of action. Among the numerous projectors who are desirous to refine our manners, and improve our faculties, some are willing to supply the deficiency of our speakers. We have had more than one exhortation to study the neglected art of moving the passions, and have been encouraged to believe that our tongues, however feeble in themselves, may, by the help of our hands and legs, obtain an uncontrollable dominion over the most stubborn audience, animate the insensible, engage the careless, force tears from the obdurate, and money from the avaricious. If by sleight of hand, or ninbleness of foot, all these wonders can be performed, he that shall neglect to attain the free use of his limbs may be justly censured as criminally lazy. But I am afraid that no specimen of such effects will easily be shown. If I could once find a speaker in Change-Alley raising the price of stocks by the power of persuasive gestures, I should very zealously recommend the study of his art; but having never seen any action by which language was much assisted, I have been hitherto inclined to doubt whether my countrymen are not blamed too hastily for their calm and motionless utterance. Foreigners of many nations accompany their speech: F. e 2.
with action; but why should their example have more influence upon us than ours upon them : Customs are not to be changed but for better. Let those who desire to reform us, shew the benefits of the change proposed. When the Frenchman waves his hands and writhes his body in recounting the revolutions of a game at cards, or the Neapolitan, who tells the hour of the day, shews upon his fingers the number which he mentions; I do not perceive that their manual exercise is of much use, or that they leave any image more deeply impressed by their bustle and vehemence of communication. Upon the English stage there is no want of action; but the difficulty of making it at once various and proper, and its perpetual tendency to become ridiculous, notwithstanding all the advantages which art and show, and custom and prejudice, can give it, may prove how little it can be admitted into any other place, where it can have no recommendation but from truth and nature. The use of English oratory is only at the bar, in the parliament, and in the church. Neither the judges of our laws nor the representatives of our people would be much affected by laboured gesticulation, or believe any man the more because he rolled his eyes, or puffed his cheeks, or spread abroad his arms, or stamped the ground, or thumped his breast, or turned his eyes sometimes to the ceiling and sometimes to the floor. Upon men intent only upon truth, the arm of an orator has little power; a credible testimony, or a cogent argument, will overcome all the art of modulation, and all the violence of contortion. It is well known that, in the city which may be called the parent of oratory, all the arts of mechanical
persuasion were banished from the court of supreme judicature. The judges of the Areopagus considered action and vociferation as a foolish appeal to the external senses, and unworthy to be practised before those who had no desire of idle amusement, and whose only pleasure was to discover right. - Whether action may not be yet of use in churches, where the preacher addresses a mingled audience, may deserve enquiry. It is certain that the senses are more powerful as the reason is weaker; and that he whose ears convey little to his mind, may sometimes listen with his eyes till truth may gradually take possession of his heart. If there be any use of gesticulation, it must be applied to the ignorant and rude, who will be more affected by vehemence than delighted by propriety. In the pulpit little action can be proper, for action can illustrate nothing but that to which it may be referred by nature or by custom. He that imitates by his hand a motion which he describes, explains it by natural similitude; he that lays his hand on his breast, when he expresses pity, enforces his words by a customary allusion. But theology has few topicks to which action can be appropriated ; that action which is vague and indeterminate will at last settle into habit, and habitual peculiarities are quickly ridiculous. It is perhaps the character of the English to despise trifles; and that art may surely be accounted a trifle which is at once useless and ostentatious, which can seldom be practised with propriety, and which, as the mind is more cultivated, is less powerful. Yet as all innocent means are to be used for the propagation of truth, I would not deter those who are employed in
preaching to common congregations; from any practice which they may find persuasive; for, compared with the conversion of sinners, propriety and elegance are less than nothing.
IT is common to overlook what is near, by keeping the eye fixed upon something remote. In the same manner, present opportunities are neglected, and attainable good is slighted, by minds busied in extensive ranges, and intent upon future advantages. Life, however short, is made still shorter by waste of time ; and its progress towards happiness, though naturally slow, is yet retarded by unnecessary labour. The difficulty of obtaining knowledge is universally confessed. To fix deeply in the mind the principles of science, to settle their limitations, and deduce the long succession of their consequences; to comprehend the whole compass of complicated systems, with all the arguments, objections, and solutions, and to reposit in the intellectual treasury the numberless facts, experiments, apophthegms, and positions, which must stand single in the memory, and of which none has any perceptible connection with the rest, is a task which, though undertaken with ardour and pursued. with diligence, must at last be left unfinished by the frailty of our nature. To make the way to learning either less short or less smooth, is certainly absurd; yet this is the apparent effect of the prejudice which seems to prevail.