The Biblical Repository and Classical Review

THE first edition of this work appeared in 1814. The author, who is Court-preacher at Berlin, has published a number of volumes of Sermons, Poetry, &c., besides an elaborate work on Eloquence, entitled "Demosthenes and Massillon; a contribution to the history of eloquence," which appeared in 1845.

He is a writer of considerable power and originality. His mind is clear, philosophical and vigorous. His style is remarkably simple, terse, and expressive.

The occasion of the production of this work was a conviction in the author's mind of the radical imperfection of existing theories of eloquence, and a corresponding imperfection in the existing treatises on rhetoric. The author has the happiness of witnessing a remarkable change in the views which prevail in Germany, in respect to this art, since the first publication of his treatise.

As well from the character as from the number of works which have recently appeared in Germany, the inference is a lawful one that the art is no longer regarded there as incapable of being reduced to strictly philosophical principles. It is no longer regarded as a mere contrivance- -a jugglery, whose highest aim is to subvert the judgment, supplant the reason, and set aside the moral feeling by insidious play with blind passions, or by the glare of sophistry and the dissimulations of false logic, and therefore, from its very nature, unable to rise above a mere collection of arbitrary THIRD SERIES, vol. v. no. 2

unconnected rules, unworthy of regard from the philosopher and from the man of elevated moral principle: no longer, either, as a mere negative, critical art, having no developing, invigorating, nourishing power or aim in itself, looking only to manner, and, by its soulless rules and cautions fitted to produce, at the best, but mannerism, smooth, fair, precise perhaps, but cold, stiff, and expressionless, and, therefore, to be shunned and despised by every free, generous, feeling spirit: nor yet as an art which only a peculiar age and peculiar circumstances can originate or allow; possible, perhaps necessary, in the condition of the ancient States of Greece and Rome, but wholly unsuited to our age of the world. It is now extensively received as an important art, worthy of the study of the philosopher in its scientific relations, and necessary in the training of every one who would gain the name of a true orator. If there have appeared as yet no complete, philosophically constructed textbooks of rhetoric, or of homiletics even, which can commend itself to universal favor; if no satisfactory theory of the art has as yet been worked out; if we must alike reject the theory of Schott, as too narrowly limiting the design of eloquence in confining it to the production of a harmony of will between the speaker and hearer; and that of Hoffmann, who determines its laws from a too exclusive regard to the form of the thought; and that of Palmer, who pushes this theory of Hoffmann so far as to deny the applicability of rhetorical principles to pulpit discourse, which, he insists, must derive its form from its Scriptural theme-the text; and, in fine, that of Theremin, who seems to embrace in eloquence all discourse designed to produce a moral effect on others, whether in public or in private, in the relations of friendship, of the family, or of the state, while yet, like Schott, he limits its aim to an effect on the will alone; if we are satisfied with none of these views of the art, we must yet admit in all these discussions an earnestness of endeavor, a care and labor of investigation, a precision and force of reasoning worthy of a true philosophical spirit, and rich in promise as to ultimate philosophical results.

We should esteem it a most hopeful sign, if, in the whole range of English literature of modern times, a solitary work could be found characterized by the spirit which appears in these and other recent German productions. While both in Great Britain and in the United States, the broad field of secular eloquence, in both its departments, deliberative and judicial, is thrown open by our free, political constitutions, inviting every generous, patriotic spirit to the most assiduous culture of oratory-a field almost entirely closed to the German, and even the field of pulpit eloquence is in these two countries more open, more extended, and more inviting than in Germany, yet it now seems probable that from German divines will proceed the first philosophical conception of rhetoric and just theory of eloquence. We say German divines; for it is

a fact worthy of notice, that the recent developments in the theory of eloquence have been made chiefly from the side of homiletics, or the department of sacred oratory.

There is still occasion with us, as there was in Germany at the time of the first publication of Theremin's treatise, for a thorough investigation into the principles of rhetoric. We have no satisfactory text-book of the art; our rhetorical works are too much tame, spiritless compilations. Dr. Campbell stands out almost alone as a truly philosophical writer on the subject. Our prevalent conceptions of rhetoric, moreover, respect almost exclusively the mere outward form of eloquence, and shut out of view its heart and soul. The consequence is, it is justly despised and rejected by many, not to say most, commanding minds, as leading to a frigid, repulsive mannerism. Archbishop Whately has, in his little work, redeemed a small portion of the proper and most essential domain of rhetoric. But with this exception, so far as English literature is concerned, rhetoric is little else than a theory of verbal expression, which, from the necessities of the case, when considered apart from the thought and intent of speaking, can never rise higher than a mere collection of rules without philosophical ground or connection, and the study of which, however assiduous, can never foster a true spirit of oratory.

A free discussion of the question, which forms the subject of this work of Theremin, cannot but be esteemed to be seasonable with us, although so long after the publication of the work, as it bears directly on what is conceived to be the radical defect in our views of the art.

Before entering upon the discussion of the question which forms the subject of this work, whether eloquence is a virtue, it may be necessary, however, still further and more distinctly to vindicate the propriety of the discussion itself. It is seriously to be apprehended that the whole matter will appear so foreign to our habits of thought that the question will seem unmeaning; or, even if a meaning can be attached to its terms, that the discussion of it will be deemed wholly idle and profitless. It may be difficult for some to conceive on what possible ground such a question could rise for consideration.

It will be deemed a sufficient answer to this, that the question has, in fact, arisen, and has awakened earnest discussion among the best minds of a most practical age. It is not a question which had its birth in the vacuity of thought that characterizes the mediæval age. It is no question of scholastic parentage. It was first and most earnestly discussed among the practical Greeks. Not only this, the discussion was originated from pressing prac

1 Yet how inadequate is Whately's conception of rhetoric as limited to mere argumentation, or address to the judgment? How opposite to the prevalent German conception which confines it to address to the will?

« Նախորդը Շարունակել »

Books

The Biblical Repository and Classical Review, Հատոր 5