The Portland Sketch Book

by Unknown

GRECIAN AND ROMAN ELOQUENCE.

By Ashur Ware.

In the flourishing periods of the Grecian and Roman commonwealths, the forms of their governments, the state of society, and the passions and manners of the times, were more favorable to the developement of great talents, than have existed in any other age, or among any other people. In Athens and Rome, every citizen was a public man. The great powers of government were exercised by the people themselves in their primary assemblies. The practice of delegating the higher attributes of sovereignty to a small number of persons periodically elected is one of the greatest improvements, which the lights of modern experience have introduced into the constitutions of free governments. The advantages which are gained by this system in favor of internal tranquillity, the steadiness and permanency of political institutions and the security of private rights, can scarcely be estimated too highly, or purchased at too great a price. But nearly in the same proportion as this improvement contributes to the general tranquillity and the personal security of the citizen, does it narrow the field for the operation of great talents. The individual power of each man is hardly felt in the harmonious working of the great machine of government, and its character soon comes to depend much more on the system than on the genius of those by whom it is conducted. Precedents, fixed opinions, long established policy and constitutional maxims, throw an invisible net work over those, who are at the head of affairs, which a giant's strength cannot break through. An ordinary share of talent, enlightened by experience, is found to be about as useful in the regular movement of the system, as the highest gifts of genius.

But it was otherwise in the republics of Athens and Rome. There the power of the system was nothing, and the genius of the individual every thing. In the agitations of these popular commonwealths, the great actors on the stage were driven to a life of unremitted exertion. The revolutions of popular favor were sudden and appalling, and always liable to be carried to great extremes. A decisive moment lost might be fatal to the hopes of a whole life. Their powers were, therefore, constantly wound up to the utmost intensity of action. Second rate men, who are abundantly able to go through with the regular and quiet routine of official duty in our modern bureaus, would be quickly blown down by the storms which shook the tribunes of those turbulent democracies. The very imperfections in their political systems contributed to develope the genius of their statesmen, and necessarily called into action every faculty of the mind.

In all free and popular governments, eloquence is one of the principal instruments of power, and the fairest field is presented for its operations where the general powers of government are put in motion by the immediate agency of the mass of the people. In all the nations of modern Europe, where the semblance of deliberative assemblies is preserved, these are composed of a small and select number of persons; and in these small bodies, when a reasonable space is allowed for the coercive power of party training, for the operation of the subtle and diffusive poison of executive influence, and in some cases, for the gross and palpable application of direct corruption, the province of eloquence will be found to be greatly narrowed. Her most persuasive accents fall on ears that are spellbound by a mightier power, and on the most important questions, the votes are often counted, before deliberation commences. But this complicated machinery cannot be brought to bear with the same effect on the whole body of the citizens. If their movements are more irregular, and liable to greater excesses, they have their origin in the purer and more noble impulses of the heart. The natural love of equity, the instinctive principles of disinterestedness and generosity, originally implanted in the heart of man by the author of our being, cannot easily be extinguished in a whole people. After the tools of faction, and the minions of power, have exhausted the arts of corruption, these holier elements of our nature will kindle into spontaneous enthusiasm, when lofty and generous sentiments are brought home to the bosom in the accents of a manly and pathetic eloquence. The great and unsophisticated springs of human action are always touched with most effect in large assemblies. In these the prevailing tone of feeling, when highly exalted, spreads through the whole by a secret sympathy, with the rapidity of the electric fluid.

It was before such an audience that eloquence uttered her voice in ancient times. The orators of Greece and Rome brought their genius to bear directly on the popular mind. The public assemblies which were then held were for actual deliberation. It was not a mockery of consultation on matters upon which all opinions were definitely made up. They came together to be instructed, and were open to the seductive arts of their orators even to a fault. The objects of deliberation also were of the greatest moment, the fortunes of a province or a kingdom, the safety of the republic, the honor, or perhaps the life of the orator himself or his nearest friends. Every motive which hope or fear or pride or party could suggest, to animate the passions, was brought to act on the speaker's mind, and all depended on a doubtful decision, which was to be made on the spot, and before the separation of the assembly. These contests were not of rare occurrence. They were coming up continually. They were upon the most magnificent theatre in the world, and before judges who united a most refined and discriminating taste with an extraordinary degree of susceptibility to all the charms of a passionate and harmonious eloquence. The orators, therefore, were kept in constant training. Their faculties had no time to cool.

They had no intervals for luxurious repose. The dignities to which they had risen were watched by powerful and jealous rivals, always ready to wrest from them their honors, and they could be retained only by the same efforts by which they were won.

In these ancient republics eloquence was substantial and effective power and led to the highest dignities, which the most aspiring genius could hope to attain. It was cultivated with an assiduity bearing a just proportion to the honors with which it was crowned. The education of the orator commenced in his cradle, and did not terminate until he had reached the full maturity of manhood; or, to speak more correctly, it comprised the whole business of his life. All his studies were made subservient to the art of speaking, and the course of instruction descended into the most minute details which could improve him in his action or elocution. It was this entire devotion to a favorite and honored art, which raised it to a height of perfection, which it has never since been able to reach, and which produced those prodigies in the oratorical art, which have been the admiration and the despair of succeeding ages.

In the most brilliant period of antiquity there were two styles of eloquence cultivated by the different orators. One, calm, subtle and elegant, addressed almost exclusively to the understanding. In the time of Cicero this was called the Attic style, and those who belonged to this school assumed no little credit on the supposed purity of their Attic taste. The other affected a style of greater warmth and brilliancy, and intermingled with the scrupulous dialectics of the former, frequent appeals to the passions, and adorned their discourses with all the beauties which could captivate the imagination. What was then denominated the Attic style, forms the prevailing characteristic of modern oratory. It is cool and didactic. It relies almost wholly on the powers of a cultivated logic and seldom attempts to reach the understanding through the medium of the heart. It requires little reflection to determine which of these styles would bear away the palm before a popular audience. The former leaves one half the faculties of the hearer dormant, while the latter addresses itself to all the powers of man, the moral as well as the intellectual, instructs the reason while it agitates the passions, and gives at the same time one powerful and impetuous movement to the whole man. But if any one doubts upon this matter let him go to the pages of Demosthenes and especially to that most perfect of all his orations, in which he was contending with his great rival for the glory of a whole life in the presence of all that was most illustrious in Greece,—his oration for the crown. He will find from the beginning to the end, a clear and exact logic. But it is logic raised into enthusiasm by the dignity and elevation of sentiment by which it is surrounded. He will not find a metaphor or an observation introduced merely for the purposes of ornament. It is a continued stream of clear, rapid and convincing argument. But it is argument enveloped in a torrent of earnestness and exaggeration, environed with a blaze of anger and disdain and passion—it is argument clothed in thunder, which could no more be listened to with a composed and tranquil mind than the flashes of lightning could be viewed with an unblinking eye. Strip Demosthenes of these accompaniments, of these accessories, if you please to call them so, and you will leave enough perhaps to satisfy our modern Attics, but this residue will be no more like the living Demosthenes who "fulmined over Greece," than the unformed block of marble is like the Belvidere Apollo, or a naked skeleton like a living man.

It is said that the state of manners in modern society would not bear those bold appeals to the passions which abound in the ancient orators. We are ingenious in taking to ourselves credit even for our inferiority, and it is contended that our understandings are more cultivated and our passions more under the dominion of reason. If there be any foundation for this opinion it must be received with many qualifications. It has become a fashion of late to decry the manners and morals of the republics of antiquity. That their manners differed in many respects from the modes of fashion established in what is called good society in modern times is admitted, but it does not follow that the advantage is on our side. There is still less foundation for the opinion that in their intellectual powers the Greeks and Romans were less cultivated than the most polished nations of our times. There never existed a nation in which the intellectual education of the whole body of the people was carried to so high a pitch as in Athens. However extravagant the assertion may be thought, it is indisputably true that the "mob of Athens," as the people of that renowned commonwealth are affectedly called, were of a more refined, severe and critical taste in every thing that pertains to the beauties of eloquence than the members of the British House of Commons have been, at any period of its existence, from the first meeting of the Wittenagemote to the present day. They would allow, says Cicero, in their orators no violation of purity or elegance of language. Eorum religioni cum serviret orator, nullum verbum insolens, nullum odiosum ponere audebat. Many a speech has been cheered by the "hear hims" of the Treasury Bench in that house, which would have shocked the discriminating and critical ears, aures teretes ac religiosas, of that extraordinary people. The whole testimony of antiquity concurs in proving their extreme delicacy and fastidiousness in every thing which belongs to taste in letters and the arts.