Page images
PDF
EPUB

LETTER XXXII.

ON GESTURE AND EXPRESSION.

On

DELIVERY consists in three things, the Voice, the Gesture, and the Expression of Countenance. the first we have already spoken: the present letter will be devoted to the two last.

Opinions differ as to the advantage and propriety of Gesture in speaking; the voice of antiquity seems to be unanimous in its favour, but it has fallen in estimation with modern writers. "If," says Johnson, "I could once find a speaker in 'Change-Alley raising the price of stocks by the power of persuasive gestures, I should very zealously recommend the study of this art; but having never seen any action by which language was much assisted, I have been hitherto inclined to doubt whether my countrymen are not blamed too hastily for their calm and motionless utterance. . . . Neither the judges of our laws, nor the representatives of our people, would be much affected by

...

laboured gesticulation, or believe any man the more, because he rolled his eyes, or puffed his cheeks, or spread abroad his arms, or stamped the ground, or thumped his breast, or turned his eyes, sometimes to the ceiling, and sometimes to the floor. Upon men intent on truth the arm of the orator has little power. Whether action may not be yet of use in churches, where the preacher addresses a mingled audience, may deserve inquiry. It is certain that the senses are more powerful as the reason is weaker, and that he whose ears convey little to the mind, may sometimes listen with his eyes, till truth takes possession of his heart. If there be any use of gesticulation, it must be applied to the ignorant and rude, who will be more affected by vehemence than delighted by propriety. In the pulpit little action can be proper. . . . Yet, as all innocent means are to be used for the propagation of truth, I would not deter those who are engaged in preaching to common congregations from any practice which they may find persuasive; for, compared with the conversion of sinners, propriety and elegance are less than nothing."

It must, however, be confessed, that nature decidedly sanctions the use of gesture. Nature certainly points out that appropriate gesture gives force and vivacity to utterance. Yet, somehow or other, it does not seem as if gesture was natural to an Englishman. Whether it be that the want of habit, or hereditary disuse has incapacitated us from acquiring it,

certain it is that action in speaking does not commonly improve an Englishman's address. It appears assumed and studied, or else some awkward movement is contracted, and becomes habitual.

We must not, however, as Johnson does, confound violent gesticulation with the use of moderate gesture. The former will scarcely be defended. No doubt a preacher who gets up into the pulpit, and throws himself into various attitudes, will collect a congregation, and gain attention, as Diogenes did, when he began to sing in the streets of Athens, or Père Brydayne, when he walked out in his surplice, and rang a bell round the town of Aigues Mortes; and as several orators of our own day have done, by various tricks both in the church and in the senate. By the use of vehement gesticulation, a preacher may succeed in keeping his congregation awake for one Sunday at least, and will have his church well filled the next; but for a continuance it will be found of little advantage. Like other stimulants, its effect is lessened by repetition. Besides, it has a manifest tendency to divert attention from the substance of a discourse, and must, therefore, be an impediment to the wholesome reception of it.

But there is no doubt that moderate gesture gives energy and impressiveness to what is said, especially when it is natural and spontaneous. To the extemporaneous preacher some degree of gesture is absolutely necessary, because, like the actor on the stage,

8

he must find employment for his hands. But when you have your sermon written before you, your hands are occasionally used in turning over the leaves of the manuscript, so that the want of action is not so much observed.

The question is, how to acquire that sort of moderate, just, and spontaneous action, which shall not divert attention from your words, but rather add to their effect. I doubt whether the rules commonly laid down have done much good. “When speaking in public," says Blair, "study to preserve as much dignity as possible in the whole attitude of your body." Many a good preacher has been spoiled by following this rule. Studied and affected gesture is one of the greatest blemishes of a preacher; it must be natural, or it is worse than useless. Blair, however, was speaking at random. He meant rather "avoid undignified attitudes;" and in the next page he says, that action should be learnt at home; a rule which, with certain qualifications, it would be well to adopt. In studying action at home, do not practise the delivery of your own sermon. Do not read over on Saturday night the sermon, which you are going to preach next day, and say to yourself, "Here I must hold up my forefinger with a significant motion; here my right hand with a graceful wave; here I will be like St. Paul at Athens; here like St. John in the wilderness." If you "study attitudes" in this way, it must needs happen that your sermon will be delivered

But if you must

in an affected and studied manner. study action (and I have no wish to dissuade you from it) the least objectionable plan which I can think of, is to recite, with appropriate action, the work of some standard author'. But, after all, nature will be far more useful to you than any rules, to teach propriety of gesture. Whatever you do, be sure when you get into the pulpit not to think then at all about your action. If the matter of your discourse be stirring and animated, appropriate gesture will probably come of its own accord, but if it does not, never mind; you may be a very good preacher without it; whereas, if it is unnatural and forced, it will entirely ruin the effect of your preaching'.

Of far more importance to the English preacher, is the last point in delivery which I shall notice the expression of countenance. If the different passions and feelings require to be delivered in different tones of voice, at least equally do they demand a different expression of countenance. To wear the same imperturbable visage, when you are setting forth the lovingkindness of God, or denouncing his wrath, when you are expatiating on the comforts of divine grace, or

1 "Demosthenes grande quoddam intuens speculum componere actionem solebat." Quinctil. xi. 3.

2 "Il faut remuer les bras parce qu'on est animé ; mais il ne faudroit pas, pour paroître animé, remuer les bras." Fénelon, Diąlogues sur l'Eloquence,

R

« PreviousContinue »