I now proceed to the Bishop’s second Paradox; which opposes Dr. Middleton’s second Proposition, That eloquence is something congenial and essential to human speech, and inherent in the constitution of things.
‘This supposes, says the Bishop, ‘that there is some certain Archetype in nature, to which that quality refers, and on which it is formed and modelled. And, indeed, admitting this to be the case, one should be apt enough to conclude, that when the Author of nature condescended to inspire one of these plastic performances of human art, he would make it by the exactest pattern of the Archetype.
‘But the proposition is fanciful and false. Eloquence is not congenial or essential to human speech, nor is there any Archetype in nature to which that quality refers. It is accidental and arbitrary, and depends on custom and fashion: it is a mode of human communication which changes with the changing climates of the Earth; and is as various and unstable as the genius, temper, and manners of its diversified inhabitants. For what is Purity but the use of such terms, with their multiplied combinations, as the interest, the complexion, or the caprice of a writer or speaker of authority hath preferred to its equals? What is Elegance but such a turn of idiom as a fashionable fancy hath brought into repute? And what is Sublimity but the application of such images, as arbitrary or casual connexions, rather than their own native grandeur, have dignified and ennobled? Now Eloquence is a compound of these three qualities of speech, and consequently must be as nominal and unsubstantial as its constituent parts. So that, that mode of composition, which is a model of perfect eloquence to one nation or people, must appear extravagant or mean to another. And thus in fact it was. Indian and Asiatic eloquence were esteemed hyperbolic, unnatural, abrupt and puerile to the more phlegmatic inhabitants of Rome and Athens. And the Western eloquence, in its turn, appeared nerveless and effeminate, frigid or insipid, to the hardy and inflamed imaginations of the East. Nay, what is more, each species, even of the most approved genus, changed its nature with the change of clime and language; and the same expression, which, in one place, had the utmost simplicity, had, in another, the utmost sublime[143].’
The Bishop then proceeds to illustrate this last observation by a famous instance, taken from the first chapter of Genesis, and then recapitulates and enforces his general argument in the following manner.
‘Apply all this to the books of the N. T. an authorized collection, professedly designed for the rule and direction of mankind. Now such a rule demanded that it should be inspired of God. But inspired writing, the objectors say, implies the most perfect eloquence. What human model then was the Holy Ghost to follow? And a human model, of arbitrary construction, it must needs be, because there was no other: Or, if there were another, it would never suit the purpose, which was to make an impression on the minds and affections; and this impression, such an eloquence only as that which had gained the popular ear, could effect. Should therefore the Eastern eloquence be employed? But this would be too inflated and gigantic for the West. Should it be the Western? But this would be too cold and torpid for the East. Or, suppose the generic eloquence of the more polished nations was to be preferred, which species of it was to be employed? The rich exuberance of the Asiatic Greeks, or the dry conciseness of the Spartans? The pure and poignant ease and flowing sweetness of the Attic modulation, or the strength and grave severity of the Roman tone? Or should all give way to that African torrent, which arose from the fermented mixture of the dregs of Greece and Italy, and soon after overflowed the Church with theological conceits in a sparkling luxuriancy of thought, and a sombrous rankness of expression? Thus various were the species’s! all as much decried by a different genus, and each as much disliked by a different species, as the eloquence of the remotest East and West, by one another[144].’
Thus far the learned Bishop, with the spirit and energy, as you well observe, of an ancient orator[145]; and, let me add, with a justness and force of reasoning, which would have done honour to the best ancient Philosopher. But here we separate again. You maintain, with Dr. Middleton, that eloquence is something congenial and essential to human speech: While I, convinced by the Bishop’s reasoning in these paragraphs, maintain that it assuredly is not.
The subject, indeed, affords great scope to your rhetorical faculties; and the cause, you maintain, being that, as you conceive, of the antient orators, and even of eloquence itself, you suffer your enthusiasm to bear you away, without controul; and, as is the natural effect of enthusiasm, with so little method and precision of argument, that a cool examiner of your work hardly knows how to follow you, or where to take aim at you, in your aery and uncertain flight. However, I shall do my best to reduce your Rhetoric to Reason; I mean, to represent the substance of what you seem to intend by way of argument against the Bishop’s principle, leaving your eloquence to make what impression on the gentle reader it may.
And, FIRST, in opposition, as you suppose, to the Bishop’s tenet, “That eloquence is NOT something congenial and essential to human speech,” you apply yourself to shew, through several chapters, that tropes, metaphors, allegories, and universally what are called by Rhetoricians figures of speech, are natural and necessary expressions of the passions, and have their birth in the very reason and constitution of things. To make out this important point is the sole drift of your I, II, III, and IVᵗʰ Chapters; in which you seem to me to be contending for that which nobody denies, and to be disputing without an opponent. At least, you can hardly believe that the Bishop of Gloucester is to be told, that metaphors, allegories, and similitudes are the offspring of nature and necessity, He, who has, with the utmost justness and elegance of reasoning, as you well observe[146], explained this very point, himself, in the Divine Legation.
What then are we to conclude from these elaborate chapters? Why, that by some unlucky mistake or other, let us call it only by the softer name, of inattention, you have entirely misrepresented the scope and purpose of all the Bishop has said on the subject of eloquence. And that this is no hasty or groundless charge, but the very truth of the case, will clearly be seen from a brief examination of the Bishop’s theory, compared with your reasonings upon it.
The position, that eloquence is something congenial and essential to human speech, supposes, says the Bishop, that there is some certain Archetype in nature, to which that quality refers, and on which it is to be formed and modelled.