3. EXTERNAL VIEW OF LARYNX, TRACHEA, AND THYROID GLAND..

45

4. LATERAL VIEW OF LARYNX.

46

5. INTERNAL VIEW OF LARYNX.

47

6. VOCAL CORDS IN A STATE OF REPOSE AND SILENCE.

49

7. VOCAL CORDS IN THE ACT OF PRODUCING VOICE.

50

FIGURES.

8. VOCAL CORDS IN THE ACT OF PRODUCING THE FALSETTO.

9. MEDIAN SECTION OF THE HEAD.

10.

ILLUSTRATIONS OF MODES OF RESPIRATION IN MALE AND FEMALE

12. AIR-PASSAGES OF NOSTRILS.

52

54

62

62

75

13. HERR GEORGES' VOCAL WEDGE.

87

14. SIGNOR LANZA'S ILLUSTRATIONS OF THE POSITION OF THE SINGING THE SOLFEGGIO.

15. JOSHUA STEELE'S SYSTEM OF NOTING THE MUSIC OF SPEECH.

18. DIAGRAM OF THE MUSCLES OF THE FACE, FROM SIR C. BELL.

KING'S COLLEGE LECTURES ON ELOCUTION.

LECTURE I.

Introduction-What is Elocution?-Definition-Reasons for the Cultivation of ElocutionAnswers to Objections-The Rev. E. Kirk-Extract from the Rev. J. B. Mayor's "Ethics of Ritual "-The Advantages to be gained from a knowledge of the Principles of Elocution in regard to the various Professions, the Clergyman, the Barrister, &c.Claims of Elocution to rank as one of the Fine Arts-Professor J. Hullah-Importance of the subject of Elocution generally-Authorities cited: John Stuart Mill, Dr. Guthrie, Mr. C. Palmer, Dr. Channing, Joshua Steele's "Prosodia Rationalis," Sir Arthur Helps, Rev. F. Trench, Lord G. Hamilton, Archbishop of York, Professor Seeley, Professor F. W. Newman-Power, richness, and euphony of the English languageSanitary Advantages of Elocution-Quotation from Sir Henry Holland's "Medical Notes"-Dr. George Beard-Summary.

HAVE invited you here this evening, in pursuance of the course I have adopted ever since I have had the honour of holding my present appointment in this College, to listen to some introductory remarks in reference to the special work intrusted to my charge in this department, and which I have ventured to term "A Lecture on Elocution, considered in reference to Public and Social Life."

The great German philosopher, Wilhelm von Humboldt, who has been so justly termed the father of Comparative Philology, in discussing the subject of language generally, says: We must exclude from

Written

the definition of language everything but actual speaking. The essence of language lies in the living utterance-in that which does not suffer itself to be apprehended in the sundered elements of written words. It is only by the spoken word that the speaker breathes, as it were, his own life into the souls of his hearers. language is only an imperfect and mummy-like embalming, of which the highest use is that it may serve as a means of reproducing the living utterance." And more recently the late Rev. Canon Kingsley, in one of his delightful essays, begins it with the remark that: "To the minute philosopher few things seem more miraculous than human speech."

A

Let the assertions, then, of the philosopher and the divine serve as the text for the discourse which I propose offering you this evening, on the importance of cultivating, to the utmost of our ability, those faculties of the mind and those organs of the body which, in their just combination of action and in their highest order of development, constitute the accomplished speaker or reader, or, in other words, the science and art of Elocution. Let me endeavour to show you why Elocution should form a part of our education-not only as regards the effects to be produced on others, when we read or speak, but as regards its reflex advantages on ourselves, not merely mentally, but physically. Let me support my various assertions, and the propositions I hope to establish to your satisfaction, by the testimony of authorities of the highest order, and against whom no possible suspicion can exist of having any personal interest to serve. Let me try, at least, fairly to examine and answer some of the principal objections which have, from time to time, been brought against the study of Elocution by persons who, I think, have not maturely considered what true Elocution really is, and have confounded two things we are but too apt to confuse in our progress through life-viz., abuse with use.

This, then, is the outline of the course I propose taking this evening; and to which, without further preface, I now solicit your kind attention. It is well, in all discussions, that we should start, if possible, with clear definitions of our subjects, and that our terms should be accur ately defined. My subject then, to-night, is Elocution, and the two aspects under which I propose to regard it are―(1) In reference to Public, and (2) In regard to Social Life.

Let me take these, then, in their due order. What do I mean by Elocution? Suppose I answer this question first of all in a somewhat negative fashion, and tell you what I do not mean whenever I have occasion to make use of this much-abused word-Elocution. I do not mean, then, anything pompous, stilted, bombastic, or "stagey." I do not mean anything pedantic, stiff, formal, or unnatural. If Elocution either meant, or, properly understood and rightly taught, tended to anything of the kind, I should be the very last to say one word on its behalf, either here or elsewhere.

So much, then, for the negative portion of my answer; and now let me try to give you the affirmative. If you ask me to define what it is I do mean by Elocution, I think I should reply somewhat in the following manner :-I should say, first of all, it is the perfectly audible, distinct, pure, and effective pronunciation which is given to words when they are arranged into sentences, and form written or extemporaneous composition, either in the shape of prose or poetry. Besides this purity of intonation and clearness of articulation, I include under the term all those appropriate inflections and modulations of the speaking voice; the due observance of the great physiological law of poise; the notation of another element, scarcely less important, that of quantity; proper pauses, and right discrimination in degrees of emphasis, all of which are requisite in order to render delivery most effective in its results, not only as regards the judgment and intellect, but the feelings and emotions of

those whom we address. Nor does my definition stop here; for I include, moreover, when suitable to the occasion, all the ever-varying accompaniments of the human countenance and figure-the manifold play of feature, attitude, and gesture. And I do so, because Nature has a language unspoken as well as spoken, and the flash of indignation from the eye, the frown of anger on the brow, the lip smiling with pleasure, or curled in scorn and contempt-nay, the simple raising of a hand in appeal or in deprecation will often convey the particular passion or emotion of the moment as eloquently as any words can do, however aptly chosen. Thus, then, you will see that under my definition of Elocution, I mean a delivery which not only expresses fully the grammatical or logical sense of all the words employed, so as to be thoroughly heard, understood, and felt by the hearer, but, at the same time, gives the whole sentence which such words compose all the power, beauty, grace, and melody of which its form of construction is capable. And last, though not least, in the elements of my definition is the knowledge of the means by which all this may be done with personal ease, freedom, and self-possession on the part of the speaker or reader, when he is made acquainted with the physiology and proper use of the respiratory, vocal, and speech organs in their due co-ordination of action.

This, then, is my ideal of Elocution; a high one, I confess. But it is well, in all that is deserving of study, whether in the world of art, science, or ethics, to keep a high ideal before us; to which let us strive our utmost to approximate, even though that ideal we may never hope actually to attain. That Elocution, then, is an art which requires much study to develop it in all its full power and beauty, even when Nature has been liberal in bestowing a fine and flexible voice and quickness of appreciation in matters of taste and sympathy of feeling, will, I think, be conceded without much hesitation. This being conceded, we come now to the all-important question-Are we sufficiently rewarded for all the time, thought, and study we may give to the acquisition of this art? Are we sufficiently requited for all the pains we may bestow in becoming thoroughly acquainted with its theory, and then carrying out and developing that theory in practice? I think we are, both in regard to public and social life. Let me glance, first, at those spheres of life which we may term public, and under which head I would take, as illustrations, the minister of religion generally, without reference to any particular church or creed; the advocate in our courts of law; and the speakers in our Houses of Parliament and at public meetings. All these so far resemble each other in their vocation that their aim is, when engaged in their professional or public duties, to convince the judgment of their hearers of the truth or soundness of the views which the speaker is enforcing, or else to persuade them to a certain course of conduct or action. The minister of religion, moreover, has, by the mode in which his more specially sacred functions are performed, to endeavour to excite, to the fullest degree, the devotional feelings of his congregation. And through what channel are all these desired ends and aims to be attained? Through words spoken by the living human voice, with all its marvellous sympathetic powers of intonation, inflection, and modulation,