It has been more than once observed, and correctly, that "the pre-eminence of these men does not depend so much on the greatness of their intellect as upon the manner of their using it. Healthful in body, their brains work healthfully, strongly, clearly, legitimately-not brilliantly, but plainly and convincingly.'

It is, therefore, from an abundance of facts that the inference is drawn that the ideal orator should be strong and vigorous in body and health. If any one otherwise constituted or conditioned aspires to enter the field of either secular or sacred eloquence, he must compensate for any lack in these respects by the most vigorous application. He must make his health as firm as possible, and by energy, willpower, indomitable perseverance, majesty of thought, and perfection of expression, he should try to make up for everything he lacks as to physical perfection.

II. The ideal orator should be religious, that is, have essential goodness as to character and intention, and a Godward bearing.

With this inference nearly all writers, both ancient and modern, who have given attention to this subject, agree.

It is said to be one of the first things asked by an audience, "Is the speaker honest?" "Be honest and in downright earnest," is an oratorical rule of much value. It is this uprightness, this Godwardness, which lies at the basis of those generous sentiments, that lofty regard for the public good, and that high and manly personal sense of honor which

always largely contribute to a speaker's power and influence. It is true that these qualities are sometimes found in men who are not professedly Christian, still, they are rarely, if at all, found except with those whose hearts have in some notable measure the Godward attitude.

That the pulpit orator should be a man of eminent piety there can be no question. The Godward bearing of the preacher ought to be a divine intimacy. "If I should neglect prayer for a single day, I should lose a great deal of the fire of faith,' is the confession of Martin Luther. John Livingstone, in speaking of his own preaching, says:

"I never preached a sermon which I would be earnest to see again in print, but two: the one was on Monday after the communion of Shotts, and the other on Monday after the communion at Holywood; and both these times I had spent the whole night before in conference and prayer with some Christians, without any more than ordinary preparation. About five hundred were awakened by the sermon preached at the kirk of Shotts."

"Is not prayer," asks Emerson, "a sally of the soul into the unfound infinite? No man ever prayed heartily without learning something." The historic record is very suggestive. As already noticed, Demosthenes, when wielding his greatest influence, was in possession of a lofty moral and religious character. In his orations he often devoutly appealed to the gods. Pericles, too, stood among the most upright of the Athenians. Both Thucydides and Plutarch claim that Pericles was a man of power

because he was 66

a man of probity and of an unblemished reputation." According to Plutarch, Pericles" was accustomed, whenever he was to speak in public, previously to entreat the gods that he might not utter, against his own will, any word that should not belong to his subject."

Cicero's character was blameless. Pitt, in the British Parliament, by reason of his superior integrity had immense advantage over Fox, his witty and brilliant antagonist. It has been said of Sheridan, that, "had he but possessed trustworthiness of character, he might have ruled the world."

So, likewise, the great orators of America have, as a rule, possessed sterling qualities.

That a few men in our republic, without marked religiousness, have reached oratorical distinction we cannot deny. But they must have had other oratorical qualities in an eminent degree. Other things equal, the strictly moral and religious man has advantage immense advantage.

The following opinions in support of our general proposition deserve notice: Mencius, next to Confucius the most celebrated Chinese philosopher, speaks thus: "It has never been the case that he who possessed genuine virtue could not influence others; nor that he who was not sincere could influence others." Similar is this statement of Confucius: "The accomplished man must have sincere thoughts." Plato contended that true oratory cannot be attained by any except pure and good men.

The Latin writers maintained the same opinion.

"The orator cannot exist unless as a good man," are the words of Quintilian. Cato, as reported and indorsed by Cicero, asserted that the arts of oratory can be completely mastered by none except good men. Crassus is reported in De Oratore as saying that the complete orator is one from whom every fault is abstracted, and who is adorned by every kind of merit. Says Augustine, "Let our Christian orator who would be understood and heard with pleasure, pray before he speaks. Let him lift up his thirsty soul to God before he pronounces anything."

Among modern writers upon this subject stands noticeably Dr. Theremin, who, in his treatise entitled Eloquence a Virtue, reaches the conclusion that "the orator is sure of success only in proportion as he strictly obeys moral laws and puts away all references of a less pure nature." John Milton says that the chief source of eloquence is the rare and dear love of truth. "In short," says Fénelon, “an orator cannot be fit to persuade people, unless he be inflexibly upright; for without this steady virtue his talents and address would, like a mortal poison, infect and destroy the body politic."

These writers, judging from the nature of the case and from what is proved by experience, have reached the conclusion that the energy of a noble life and the fragrance of a pure and pious character will influence and persuade as can nothing else, that they are often irresistible, and in the highest type of oratory, indispensable.

Opinions like the foregoing seem at first thought

extravagant. The reader doubtless has in mind some one who is eloquent and yet notoriously or secretly wicked. Still we repeat, such a man, as none can doubt, must have marked redeeming qualities in order to succeed, and he would be far more successful if he were thoroughly good. The general conclusion remains irrefutable, that in the ideal orator essential goodness or Godwardness is absolutely indispensable. 12

III. The ideal orator should have a deep emotional nature and keen sensibilities.

It makes but little difference how rare the intellectual graces or how abundant the information may be, a speaker without keen sensibilities cannot be a popular orator. A sensitive nature is extremely difficult to acquire artificially. Without a strong natural basis, almost any amount of discipline would be unavailing. The psychological explanation of the early failures of many great orators is found in their extreme constitutional sensitiveness. And it is this same extreme sensitiveness, when brought under control, which is among the most invaluable oratorical allies. Its perfect subjection, upon elocutionary grounds, is, however, resolutely demanded. Sensitiveness uncontrolled explains the inability of many men to speak publicly who are masters in rhetorical composition, and who with the pen can easily hew in pieces their antagonists.

Sensitiveness is the mother, or at least the ally, of humor and wit. But the sensitiveness of the pulpit orator is rarely allowed to take the form of wit.