gizes in every part and yet is everywhere a unit. What is it? How shall we attain it and express it?

The theme which we propose in this Article is: RHETORIC DETERMINED AND APPLIED; and the first part of the design demands a direct answer to these inquiries. It must be determined, What is that simple force which is the whole life of eloquence? The way to the answer lies through a careful analysis, and we have no choice but to attempt leading you by that path, even though it shall prove somewhat arduous and dry.

There has manifestly been the presence of pure logic. Every judgment has had its logical form, and has been attained according to a necessary and universal law which must regulate all thinking. No mind can connect its conceptions into propositions in an arbitrary manner. All intelligence has its conditioning law, and mind must think, if it think at all, according to fixed processes of concluding in judgments. It cannot conceive of phenomena but in spaces and times; it cannot combine qualities but in their substances, nor connect events but in their causes. Thinking is what it is, and not feeling nor willing, not walking nor eating, in virtue of the necessary forms which determine it. Quite irrespective of the thought itself, as a judgment formed, there must be the antecedent pure form which conditioned it in its connections and conclusions.

But all thinking is not in one order. Conceptions are connected in various ways and come out to their own peculiar conclusions. We may call these judgments analytic and synthetic, and distinguish the different connections of the predicates and subjects in their copulas as categorical, hypothetical and disjunctive; but no matter what the thought, there is a determinate number of pure forms, in one of which it must come out as a judgment, if the mind makes any conclusion at all about it. Such pure forms as conditioning all thought, and thus themselves prior to the thought, give occasion for a pure logic, which must be necessary for all thinking.

But has this pure logic done the work in this wonderful transformation? Has any form of thinking been the soul of this eloquence? Manifestly not. For when we look carefully at the logic, we see that it has had a master. It has been used. The power is not in it; there has been a power over it, making it to do another's bidding. One form of thinking fits a particular end rather than another, and the logic we find has all along been

used with the nicest adaptation. The logician can go over the whole ground, and take up every pure form of thought, and put it at once into its own category in logical science, and may thus give in detail the entire logical construction precisely according to the logical facts. But this determination of logical fact will, by no means, determine the rhetorical reason. The mere logician cannot say why this form of a judgment was put here and another there. And yet any one can see that the logic has been used. Make any change in the form of thinking in its place, and the eloquence of that place at once vanishes. The logic is not the eloquence, it has been only the servant of eloquence. A higher power has had dominion over it.

There has also been pure grammar. Every thought has had its own verbal expression, and every judgment its grammatical construction, according to previous necessary rules of speech. Thought cannot make its arbitrary modes of expression; language is its dress, and it must be put on in a determinate manner. From the inner nature of thought, it must clothe itself in speech after necessary and universal forms.

Thought is a purely spiritual essence. In whatever logical form, it still has no significancy but in the hidden consciousness of the thinker. That it may be of any outer signification, it must take on a body and reveal itself in some external expression. But this mode of expression is determined for it in the logical form of the thinking itself. A hypothetical judgment cannot express itself categorically, nor a categorical judgment express itself disjunctively. No matter what the symbol for the thought, its connections of agent and object, time and number, relative and antecedent, etc. must necessarily and universally determine its mode of expression, and thus all language which expresses thought must have the same necessary rules. No peculiarities of any language can take it out of the universal laws for all lan. guage. There is an occasion for a pure universal grammar.

But has this grammatical arrangement of speech done this marvellous work? Again, and for the same reason, we say, manifestly not. The whole grammatical expression has itself been controlled. The fixed rules of universal grammar have all along been observed, but all those modifications, which elegance, force, clearness and facility of apprehension admit, have been freely used. A power back of the grammarian has been perpetnally at work, making its selection of terms, arrangement of sen.

tences, modulation of whole paragraphs, and even building up the entire oration from beginning to end, without any consultation with or regard to him. An end has been sought which, from the position of the grammarian, could not have appeared in his whole horizon. That particular sentence would have parsed as well in some other mode of expression, and that whole paragraph might have had another mode of construction equally grammatical; but if you should change either, the eloquence would at once evaporate. The grammar is not the eloquence, but the eloquence has thrown its living power into the grammar and made it to take on such forms of expression as its own high design had determined for it.

Again, there has been complete discourse. The thought of the speaker has been put into language, and, as thus standing out in its symbol, the audience have come to it and taken the thought from it. There has thus been a communication between the consciousness of the speaker and the separate consciousness of each hearer. The thought of the orator has been made common to him and his audience. He has gone to his form of expression and put his thought there, and they have come to this form of expression and taken the thought away with them, and thus by this discursus through the common symbol, a complete discourse has been effected.

But mere discourse, though complete discourse, rests solely on logic and grammar. Logical thought in grammatical expression is all that the most perfect discourse requires. When the thinker has grammatically expressed his thought, and the receiver has come to this expression and taken the thought, the discourse is complete and the whole work consummated. An algebraical nomenclature, or a cartouch of hieroglyphics give occasion for complete discourse. But surely this communication from the orator to his spell-bound audience has not been mere discourse. He has not merely hung up his dry thoughts in his grammatical sentences, and the audience come there and taken them out as so many separate bones of a skeleton. Every thought, as they have received it, has gone into their souls glowing with the orator's life and spirit. His soul as well as his intellect has been transferred to them.

There has, then, been direct address. The orator did not make his thought his end, nor the expression of that thought in grammatical language; he had his audience directly in his eye. His whole aim was to hit them.

A man may soliloquize, or use speech merely as a repository of his thought, and in such outer expression he has no design to put his thought over into other minds. Another mind might casually find the expressive symbol and take the thought from it, and it would thus become complete discourse; but the author of this speech had no design to communicate, and no regard to any other mind when he made it, and thus no sympathy of his mind with others can be got out of it, nor can any warmth of the author's intention be imparted by it. No matter what thought the expression may embody, nor how much emotion the language may describe, the author had no regard to any other mind in his speech, and though it may be very expressive speech, it cannot be eloquent speech.

The orator had other minds directly in view; he put his thought into speech with the intention that it should pass most readily, through the expressions, out of his mind into theirs. He directly addressed them. The very intention to communicate involved regard to the end he would attain by the communication; regard to the peculiarities of the audience; and regard to the place and circumstances where the communication was made. His intention was to lodge his thought the most directly and effectually in their minds, and he must have had regard to all these peculiarities through the whole speech, and so have used everything in it that his thought might go over through it with the greatest facility. This determined the logical form of the thinking, the grammatical mode of expression, the whole arrangement of the language through which he meant his thought should flow over out of his mind into theirs. It determined also his whole manner, his tone and emphasis, his attitude and gesture, the look of the eye and the expression of the countenance. He used everything for this grand purpose, that he might put over what was in his whole mind, of thought and emotion, and will into theirs the most easily and completely.

This is ADDRESS discourse modified by the speaker's intention to communicate. A living principle runs through it, and makes the whole quick and powerful. Every word is spirit and life. One force has created the whole product. Invention, arrangement, composition, elocution, the entire action, have all grown out of one spirit and come up into one life. The living intention of the speaker to throw what was within himself into them, has vitalized the whole process, and, as great thoughts and glowing

emotions went successively over, this has kept up the vital connection, and the whole has gone as a quickening power into them, assimilating each to each and all to the orator.

And now this, we say, is the life and the soul of eloquence the intention that takes the thought, forms it, clothes it, and directly addresses it to the minds of others. This intention uses logic and grammar, symbol and style, tone and gesture, for its own purpose and at its own pleasure, and makes all the difference there is between a dry deposit of thought in the coldest symbols, and that eloquent speech in which the thoughts breathe and the words burn. Eloquence is living address; speech glowing with the quickening intention of the speaker. The fervor of the eloquence will be proportioned to the glowing thought and ardent emotion to be communicated, but the intention to communicate will always give the proper tone to the eloquence which the theme demands. In this is its whole life and power.

And now, this living intention in address, acting itself out and pouring itself into the consciousness of others, which is eloquence, may be made the subject of observation in three ways. We may study the laws by which this intention to communicate can be best effected, solely that we may know them, and in this we shall have science; or, for the purpose of applying them to any partic ular example that we may estimate it, and in this we shall have a critique; or, for the purpose of teaching and discipline, and in this we shall have art.

This observing and studying eloquence as a subject is rhetoric; and thus rhetoric admits of its being considered as a science, a critique or an art. The precise field of rhetoric is thus definitely circumscribed. It covers all that province over which the living intention in address may traverse.

We thus determine what rhetoric is, and the definite field which it occupies, but this determination will be more completely effected if we show the exclusion of some things not seldom confounded with it.

It excludes philosophy. The speech of the philosopher, as such, is not address. He studies his forms of expression only to give clearness and fulness to his thought. His system or treatise is solely an offshoot from his own intellect, without regard to any peculiarities in others. He does not shape and address it to minds, he matures and elaborates it from his own, and then hangs it up high and dry for any who will to study and attain.