[12]. I may cite the autobiographies of Benvenuto Cellini and of Alfieri in their complete Italian form as the most real, if not the only real, specimens I know.
Topics of Conversation—Modes of Treatment
§ 58. Finally, we may distinguish the mode in which all subjects may be treated, just as the old rhetoricians divided the various modes of oratory; for, as we said at the outset, conversation may be in theory regarded as informal rhetoric. The old division, then, of orations was based on the form which the company of hearers and speakers assumed. Was it a deliberative assembly, which sat in conclave, as it were, to find out the truth or the right thing to do upon an open question? Then the proper form of eloquence was the Deliberative, that of the Senate-house or Parliament suggesting arguments with gravity and modesty,[[13]] receiving with deference and attention the views of others, stimulating all to give their opinions. Was it a judicial court, where the question was a dispute, and the speakers had their line determined as plaintiffs or defendants? Then the form was the Controversial, in which each side was bound to make the best of its own case, and the worst of the adversary’s; in which each speaker was to bid for the favour of the court, and only limit the violence of his invective by the fear of alienating the judges of the case, and so defeating the object he had in view. Lastly, was the meeting one which merely came together to be impressed or amused by the display of a single speaker, to whom the topic was prescribed, and whose duty it was to excite the emotions and enlist the sympathy of his hearers? Then the proper form was the Florid, or Epideictic, as they called it, where display was the object, where pomp and ornament were in their proper place.
[13]. I need hardly say that the present Houses of Parliament in England and elsewhere, if we except the House of Lords, will not serve as specimens.
§ 59. These distinctions are with reasonable reservations clearly applicable to conversation. The best kind is when the subject is discussed by the company as if at an informal council, in which each member gives his opinion, and contributes something to the common stock; where each is not only listened to in turn, but is expected to speak, and where the variety of views and of the expression of them constitutes the very charm of the company. The more people succeed in adopting this form of discussion, the more successful their society will be. The most perfect host and hostess are those who induce all their guests to talk, and elicit even from the silent and the bashful some stray flash of intelligence, which gives additional flavour to the spiritual repast.
It may happen, however, that the topic is taken up by two leading minds in the company, and discussed as a controversy, each putting forth his strength to wrestle with his friendly adversary. Then it may be desirable for the rest to take sides in sympathy, and encourage the conflict of wit or argument. This sort of society may be exceedingly pleasant, provided the disputants keep their temper, and provided they do not monopolise too great a share of the time and attention of the rest. There is hardly a company which will not tire of the discussion of a single subject, however important or interesting. Nevertheless the controversial form is distinctly an agreeable and often highly instructive form of conversation, and many a society of ordinary people attain to the enjoyment of an excellent evening by encouraging two leading spirits to show their powers.
The same good result may be obtained when the company comes together for the purpose of hearing some remarkable person, who is held out as the attraction of the party. It is not conversation, in any real sense, unless it stimulates others to speak; but still we must include in our survey those cases where the funny man, or the Arctic traveller, or the superannuated detective, or the escaped nihilist, undertakes to tell his experiences, and delight us with ‘real fiction.’ This is truly the epideictic or show-off style, in which the solitary speaker is supposed to delight and display himself without a rival, or with a rival silenced before him. Indeed, it is matter of common remark that two or three such talkers are apt to neutralise one another and produce no effect. Each is supposed to be afraid of the other, or jealous of the other, and so wanting in that spontaneity or abandon only attained in a congenial atmosphere. This is not my experience of Irish wits, of whom a wise English friend often remarked to me: There is no use in asking one Irishman to dinner; you must ask another to draw him out.