DELIGHT and POWER IN SPEECH

A UNIVERSAL DRAMATIC READER

BY

LEONARD G. NATTKEMPER Polytechnic High School, Long Beach, Cal. Formerly Professor of Public Speaking, University of Southern California

AND

GEORGE WHARTON JAMES, Litt. D. Author of “California, Romantic and Beautiful,” “Arizona, the Wonderland,” “In and Out of the Old Missions of California,” “Reclaiming the Arid West,” Etc., Etc.

A New, Complete and Practical Method of Securing Delight and Efficiency in Silent and Oral Reading and Private and Public Speech

TOGETHER WITH A LARGE AND VARIED COLLECTION OF CAREFULLY CHOSEN SELECTIONS IN PROSE AND POETRY, WITH CHAPTERS ON “THE CULTIVATION OF THE MEMORY” AND “AFTER DINNER SPEAKING”

THE RADIANT LIFE PRESS Pasadena, California 1919

[ii]

Copyright, 1919, By The Radiant Life Press

J. F. TAPLEY CO. NEW YORK

[iii]

INTRODUCTION

Speech is one of God’s greatest gifts to man, yet, comparatively speaking, how few there are whose speech is pleasing to hear, clear and understandable, impressive and stimulative to action.

From the cradle to the grave every person, perforce, uses speech, just as he eats, breathes, drinks, sleeps. It is one of the important, ever exercised functions of life. Upon it all our social, business and professional intercourse is based. Without it, life as we know it, would be impossible. With it, developed to its natural, normal, proper, and readily attainable efficiency, there are few limits to what man may aspire to attain.

Recognizing to the full the truth of the aphorism that “the things we enjoy doing are the things we do best,” it is the purpose of this book so to present its subject as to create in its readers a firm resolve to so thoroughly enjoy good reading that they will do it well.

The aim is twofold: first, to stimulate a natural desire on the part of the student for the proper use of voice and body in the oral interpretation of literature; and second, to present a natural and practical scheme for the attainment of this end.

After a number of years of experience and observation the authors have come to believe that when even the most diffident pupil has once had aroused in him a real enjoyment in the acts of speaking and reading aloud, he is destined to become not only an intelligent, but an intelligible reader.

It is no longer necessary to argue for the recognition of vocal expression as a worthy and definite part of the curriculum[iv] of High School and College. Training in the spoken word is to-day, as never before, looked upon as a prerequisite to professional and business success. Henry Ward Beecher, speaking of the rightful place of speech culture, says:

A living force that brings to itself all the resources of the imagination, all the inspirations of feeling, all that is influential in body, in voice, in eye, in gesture, in posture, in the whole animated man, is in strict analogy with the divine thought and the divine arrangement ... and so regarded, it should take its place among the highest departments of education.

The majority of mankind, however, seems to feel that beautiful, powerful, and effective speech or the ability to read well and acceptably is the gift or attainment of the chosen few. Nothing can be further from the fact. Beauty is the normal condition in the universe in every realm of nature, and is attained by the simple effort of each thing to express itself in natural and spontaneous fashion. Likewise, clear, impressive, delight-giving, thought-provoking speech, and the power to read well are as easy to attain, and may be obtained in the same natural, spontaneous, unaffected manner.

Unfortunately in the past the teachers of these simple and natural arts befogged the whole subject by their artificialities, formalities, conventionalities and pretenses. Their text-books were filled with unnecessary and injurious rules, mandates, and requirements. And thus the pseudo-science of “Elocution,” with its stilted expressions, its fixed gestures, its artificial inflections, came into being. And the students who were eager to acquire the mastery of effective speech,—than which there is no greater accomplishment,—were intimidated, frightened away by the multiplicity of rules and theories.

Let us be thankful that the day is dawning when instruction in correct spoken language comes through the easy avenues of naturalness, spontaneity, simplicity and normal enthusiasm.[v] Too long have we been discouraged by the glib aphorism that there is no easy road to learning. It is not true, if by learning we mean the attainment of the real intellectual things, instead of the sham, pretentious things that men in the past too often have called learning.

The authors of this book venture the affirmation that hardly one of the great readers, public speakers of power, or orators of influence have ever taken a lesson in the so-called art of “elocution” or heeded any of its straight-jacket rules. Daniel Webster has well expressed the difference between the man with a heart full of burning thoughts demanding utterance, and the one with a mouth full of carefully chosen words, and exquisitely modulated phrases, meaning little or nothing to the soul of him:

True eloquence, indeed, does not consist in speech. It cannot be brought from afar. Labor and learning may toil for it, but they will toil in vain. Words and phrases may be marshaled in every way, but they cannot compass it. It must exist in the man, in the subject, and in the occasion. Affected passion, intense expression, the pomp of declamation, all may aspire after it,—they cannot reach it. It comes, if it comes at all, like the outbreaking of a fountain from the earth, or the bursting forth of volcanic fires, with spontaneous, original, native force. The graces taught in the schools, the costly ornaments and studied contrivances of speech, shock and disgust men, when their own lives, and the fate of their wives, their children, and their country hang on the decision of the hour. Then words have lost their power, rhetoric is in vain, and all elaborate oratory contemptible. Even genius itself then feels rebuked and subdued, as in the presence of higher qualities. Then patriotism is eloquent; then self-devotion is eloquent.

The clear conception, out-running the deductions of logic, the high purpose, the firm resolve, the dauntless spirit, speaking on the tongue, beaming from the eye, informing every feature, and urging the whole man onward, right onward to his object,—this, this is eloquence; or, rather, it is something greater and higher than all eloquence: it is action,—noble, sublime, God-like action.

The natively-eloquent learned to speak with power because[vi] they had a message, because they felt, were deeply moved, saw a vision, experienced a deep emotion, had a thought they strongly desired to communicate to others, and with a few fundamental, simple, readily-grasped principles before them, generally unconsciously exercised, they said their say, and convinced the world.

To state these basic principles with the simplicity and naturalness they call for, and to show the pleasure and power that come from their development is the purpose of the authors of this book.

By following these self-evident steps one who has something worth saying, whose heart is deeply stirred, will become a good reader, a fluent, convincing public speaker with little or no conscious effort. Just as a few simple exercises, regularly persisted in, produce glowing, radiant health and physical strength, so will these simple, enjoyable exercises, kept ever in mind and daily used, bring to one the glowing delight of reading to oneself with appreciation and intelligence, reading publicly with intelligibility and effectiveness, and speaking to a large or small audience with convincing power.

The Selections of the Book

While there are many and varied text-books that deal with this important subject in a more or less modern fashion, they all use, to a greater or lesser extent, the same old selections from well-known authors and orators, which, unfortunately, were used by the teachers of the stilted, artificial, sophomoric and altogether discredited “elocution.” Hence, the authors and editors of this volume have made an almost entirely new choice of Selections for illustrative purposes and for public reading. But few will be found that have been used elsewhere. References are made to the writings of standard authors which may be obtained in any ordinary library, but a large percentage of the prose and poetry of this collection is[vii] taken from the more modern and popular American writers.

It is neither the intent nor the desire of the editors to limit the field of thought of their readers or students to any one field of English literature. Our aim is quite the contrary. We would so emphasize the worth of the literature of the West, however, that those who have hitherto deemed that “no good can come out of Nazareth,” may be led to search for literary good in other Nazareths.

Literature is as wide as civilized human life, and according to the intensity with which life is lived, and the desire of those who live to express that intensity, will literature of strength and power be produced. The West lives intensely, rapidly, urgently, individually, hence its literature is intense, strong and powerful.

Just as sure as history records the existence of an early West—a West where the gun and knife settled men’s heated controversies, a West where, for many years, there was a dearth of woman’s soft voice and tender smile—just so sure are the writings of the Western poets, philosophers and storytellers of this period a vital part of our early American literature. The literature of the West, as with the literature of any country, needs only be a true, sincere, worthy expression of the life it professes to portray.

The greater one’s knowledge of the literatures of the various peoples of the world, the deeper one’s sympathies become, and the easier it is to grasp the divine principles of human brotherhood.

The authors also wish to call attention to what they deem another important feature of their work. It will be seen from the outline plan of the book that it is divided into four parts, viz.: Intelligible Reading, Sympathetic Reading, Melodious Reading, Oratorical Reading.

The selections have been arranged, in the main, under these respective headings, that they may accompany the explanations,[viii] serve to elucidate the principles laid down, and afford copious examples for their practice.

There is also an important and practical chapter on the Development and Use of the Memory.

That this book will fill a long felt and continuously expressed want on the part of teachers of Oral Reading is the confident assurance of the editors.

In the preparation of the technical part of the book the authors have been immeasurably aided by their large and personal knowledge of, and acquaintance or friendship with, leading orators in politics, the law, the church, on the lecture platform, and at public dinners and other functions. They have also availed themselves of the same knowledge of the great interpreters in the theater. A long, intimate study of the essential characteristics which made for the success of many masters in the art of using the spoken word has been made. Thus the authors are assured that no factor that leads towards, and assures, success in dramatic or private reading or speaking has been ignored. All academic and purely theoretical matter has been rigorously excluded.

The old methods of sophomoric oratory are gone, never to return. Men and women of purpose have learned that simplicity, directness, naturalness, are the most potent factors in conveying their ideas to others. It is gratifying to know that modern methods of teaching Oral Reading and Private and Public Speaking seek to emphasize these fundamental principles and reduce to the lowest possible minimum all introductions of the artificial.

Leonard G. Nattkemper, George Wharton James.

[ix]

PART ONE Intelligent and Intelligible Reading

FIRST STEP. Getting the author’s thought. Discussing INTELLIGENT reading. Giving material for training the pupil in getting the thought from the printed page. Reading at sight and reproducing in his own words. Making outlines of simple selections, principally prose selections.

SECOND STEP. Discussion of INTELLIGIBLE reading. Two-fold purpose: Thought-getting and thought-giving in the author’s words. General and Special preparation. Exercises in Enunciation, Pronunciation, Articulation, Vocabulary.

[1]

CHAPTER I READING AND PUBLIC SPEECH

It is the first and last object of education “to teach people how to think.” When we consider the vast wealth of great thoughts felt and expressed by great men of all times and recorded for us in books, should we not give serious reflection upon what we read and how we read?

This book has to do primarily with how rightly to speak thoughts and feelings hidden in great literature—yet it is strictly in keeping with this purpose to give some attention to silent reading as distinguished from oral reading. For how can one hope to become an intelligible reader who is not first an intelligent one? This does not argue that an intelligent reader is likewise intelligible, for the mere comprehension of the author’s thought and mood does not in itself insure a proper or adequate oral rendition of the same. In this sense we think of the former act as a necessity, and of the latter as an accomplishment.

Yet in this twentieth century we can hardly make the above limitations, for he who is to become most useful to himself and to others, must not only be able to understand what he reads, but must, at the same time, be able effectively to communicate it to others. The latter accomplishment, of course, necessitates systematic drill and practice, and the greater portion of this book is devoted to a series of lessons for carrying on such a course of instruction. In this immediate chapter, however, we are concerned more particularly with reading in general.

[2]

One of the first steps toward fitting oneself to become an impressive reader and speaker is to acquire a real love for the best literature. The only way to do this is by making the acquaintance of great authors, and the best way to come into companionship with noble writers is conscientiously to study their works. Because, at first glance, an author may seem obscure, too many are fain to put the book aside, or substitute for it one that does not require any effort to enjoy. But, after all, is it not the books over which we struggle most that yield us the most joy and the most good? When once we form the friendship of great books and catch their vision, we cannot help but pattern our lives, in a very large measure, in accordance with those fundamental and lasting principles of right living and right thinking which characterize the writings of all great men and women. Their ideals become our ideals.

It seems, therefore, that if we hope to become agreeable speakers or conversationalists we must, at the outset, realize it as imperative that we, make ourselves familiar with the writings, in verse and prose, of noble minds. It is by this close association with great people, who have not only understood and felt the deeper meanings of life, but who have put their experiences and knowledge into permanent literature, that we may have our smaller souls kindled to glow brighter and longer. It is by giving an attentive ear to the voices that call to us from our bookshelves that our finer sensibilities are quickened to fuller appreciation of nature, of art, and of the joy of living.

We must realize that training in the development of oral expression is primarily a cultural course, but, at the same time, a practical one. Many people would invert the order of this statement, but all are agreed that correct vocal expression aids immeasurably in the development of taste and refinement, and, at the same time, affords, in many ways, practical assistance in daily living.

[3]

Pure water is more likely to be drawn from a deep well than from a shallow pool. So, also, he who possesses depth of feeling and appreciation of noble thoughts and pure emotions is more likely to give adequate and satisfactory oral expression to them than he whose feeling is shallow and indifferent. Experience teaches that nothing gives greater aid to a spontaneous, irresistible flow of thought, revealing, through voice and body, the finer conceptions of the human soul, than a constant familiarity with the deep wells of the best literature.

By listening eagerly to the best words great men of all times have said to the world, we make our own natures responsive. Then, in greater or lesser measure, as readers or speakers, we translate or interpret these words for the enjoyment or uplift of others.

How can the man, the woman, of limited time and means, proceed so as to find these treasures of literature?

Let us here set down, briefly and clearly, what seems to us the most enjoyable and natural method to use. In the first place, ask yourself if you are willing to be a hard worker, self-sacrificing and humble. Unless you are, you will find that great spirits are slow to share with you their richest treasures. You must first make yourself worthy before you can expect to enter into their sanctum. In the words of Ruskin:

You must be willing to work hard to find the hidden meaning of the author. Ask yourself, “Am I inclined to work as an Australian miner would? Are my pick-axes and shovels in good order, and am I in good trim myself, my sleeves well up to my elbows, and my breath good, and my temper?” ... The metal you are in search of being the author’s mind or meaning, his words are as the rock which you have to crush and smelt in order to get at it. And your pick-axes are your own care, wit, and learning; your smelting furnace is your own thoughtful soul. Do not hope to get at any good author’s meaning without those tools and that fire; often you will need sharpest, finest chiseling, and patientest fusing, before you can gather one grain of the metal.

[4]

Then, too, you must be patient. An untrained reader is, as it were, wandering in a great forest where he sees many paths, but he knows not which to take. If he pursue a wrong path the first, second or the third time, he should not lose hope, but seek again and again. By such experiences he is sharpening his faculty of discrimination, and erelong can, in a brief space, detect which paths he should follow. No one but yourself can prescribe rightly a course of reading best suited to your particular needs. It must be a voluntary search on your own part, and an enjoyable one, if you are to get the most from it.

But here enters a serious consideration: Is what I enjoy most the best for me? The answer is Yes and No! Yes, if you enjoy most what appeals to the best in you; no, if you enjoy most what in your heart you know appeals to what is the worst in you. Therefore, the important question for you to answer is—does this book, article, essay or poem merely interest me, or does it appeal to the best in me?

Henry Van Dyke expresses the matter perfectly: