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No 407. TUESDAY, JUNE 17, 1712.

-abest facundis gratia dictis.

OVID, Mel, xiii. 127. Eloquent words a graceful manner want.

Most foreign writers, who have given any character of the English nation, whatever vices they ascribe to it, allow, in general, that the people are naturally modest. It proceeds perhaps from this our national virtue, that our orators are observed to make use of less gesture or action than those of other countries. Our preachers stand stock still in the pulpit, and will not so much as move a finger to set off the best sermons in the world. We meet with the same speaking statues at our bars, and in all public places of debate. Our words flow from us in a smooth continued stream, without those strainings of the voice, motions of the body, and majesty of the hand, which are so much cele, brated in the orators of Greece and Rome. We can talk of life and death in cold blood, and keep our temper, in a discourse which turns upon every thing that is dear to us. Though our zeal breaks out in the finest tropes and figures, it is not able to stir a limb about us. I have heard it observed more than once, by those who have seen Italy, that an untravelled Englishman cannot relish all the beauties of Italian pictures, because the postures which are expressed in them are often such as are peculiar to that country. One who has not seen an Italian in the pulpit, will not know what to make f that noble gesture in Raphael's picture of St. Paul preaching at Athens, where the apostle is represented as lifting up both bis arms, and pouring out the thunder of his rhetoric amidst an audience of pagan philosophers.

It is certain, that proper gestures and vehement exertions of the voice cannot be too much studied by a public orator. They are a kind of comment to what he utters, and enforce every thing he says, with weak hearers, better than the strongest argument he can make use of. They keep the audience awake, and fix their attention to what is delivered to them, at the same time that they show the speaker is in earnest, and affected himself with what he so passionately recommends to others. Violent gesture and vociferation naturally shake the hearts of the ignorant, and fill them with a kind of religious horror. Nothing is more frequent than to see women weep and tremble at the sight of a moving preacher, though he is placed quite out of their hearing; as in England we very frequently see people lulled asleep with solid and elaborate discourses of piety, who would be warmed and transported out of themselves by the bellowing and distortions of enthusiasm.

If nonsense, when accompanied with such an emotion of voice and body, has such an influence on men's minds, what might we not expect from many of those admirable discourses which are printed in our tongue, were they delivered with a becoming fervour, and with the most agreeable graces of voice and gesture!

We are told that the great Latin orator very much impaired his health by the laterum contentio, the vehemence of action, with which he used to deliver himself. The Greek orator was likewise so very famous for this particular in rhetoric, that one of his antagonists, whom he had banished from Athens, reading over the oration which had procured his ba. nishment, and seeing his friends admire it, could not forbear asking them, if they were so much affected by the bare reading of it, how much more they would have been alarmed, had they heard him actually throwing out such a storm of eloquence ?

How cold and dead a figure, in comparison of these two great men, does an orator often make at the British bar, holding up his head with the most insipid serenity, and stroking the sides of a long wig that reaches down to his middle! The truth of it is, there is often nothing more ridiculous than the gestures of an English speaker : you see some of them running their hands into their pockets as far as ever they can thrust them, and others looking with great attention on a piece of paper that has nothing written on it; you may see many a smart rhetorician turning his hat in his hands, moulding it into several different cocks, examining sometimes the lining of it, and sometimes the button, during the whole course of his harangue. A deaf man would think he was cheapening a beaver, when perhaps he is talking of the fate of the British nation. I remember, when I was a young man, and used to frequent Westminster-hall, there was a counsellor who never pleaded without a piece of packthread in his hand, which he used to twist about a thumb or a finger all the while he was speaking: the wags of those days used to call it' the thread of his discourse, for he was unable to utter a word without it. One of his clients, who was more merry than wise, stole it from him one day in the midst of his pleading ; but he had better have let it alone, for he lost his cause by hiş jest.

I have all along acknowledged myself to be a dumb man, and therefore may be thought a very improper person to give rules for oratory; but I believe every one will agree with me in this, that we

ought either to lay aside all kinds of gesture (which seems to be very suitable to the genius of our nation), or at least to make use of such only as are graceful and expressive.

0,

N° 408, WEDNESDAY, JUNE 18, 1712,

Decet affectus animi neque se nimium erigere, nec subjacere

serviliter.

TULL. de Finibus.

The affections of the heart ought not to be too much indulged,

nor servilely depressed.

Mr. Spectator,

"I HAVE always been a very great lover of your speculations, as well in regard to the subject as to your nanner of treating it. Human nature I always thought the most useful object of human reason; and to make the consideration of it pleasant and entertainuig, I always thought the best employment of human wit; other parts of philosophy may perhaps make us wiser, but this not only answers that end, but makes us better too. Hence it was that the oracle pronounced Socrates the wisest of all men living, because he judiciously made choice of human nature for the object of his thoughts ; an inquiry into which as much exceeds all other learning, as it is of more consequence to adjust the true nature and measures of right and wrong, than to settle the distances of the planets, and compute the time of their circumvolutions.

One good effect that will immediately arise from a near observation of human nature, is, that we shall

cease to wonder at those actions which men are used to reckon wholly unaccountable ; for, as nothing is produced without a cause, so, by observing the nature and course of the passions, we shall be able to trace every action from its first conception to its death. We shall no more admire at the proceedings of Catiline or Tiberius, when we know the one was actuated by a cruel jealousy, the other by a furious ambition : for the actions of men follow their passions as naturally as light does heat, or as any other effect flows from its cause ; reason must be employed in adjusting the passions, but they must ever remain the principles of action.

· The strange and absurd variety that is so apparent in men's actions, shows plainly they can never proceed immediately from reason; so pure a fountain emits no such troubled waters. They must necessarily arise from the passions, which are to the mind as the winds to a ship; they only can move it, and they too often destroy it: if fair and gentle, they guide it into the harbour ; if contrary and furious, they overset it in the waves.

In the same manner is the mind assisted or endangered by the passions ; reason must then take the place of pilot, and can never fail of securing her charge if she be not wanting to herself. The strength of the passions will never be accepted as an excuse for complying with them; they were designed for subjection; and if a man suffers them to get the upper hand, he then betrays the liberty of his own soul.

• As Nature has framed the several species of beings as it were in a chain, so man seems to be placed as the middle link between angels and brutes. Hence he participates both of flesh and spirit by an admirable tie, which in him occasions perpetual war of passions ; and as a man inclines to the angelic or brute part of his constitution, he is then denominated

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