Lectures on Rhetoric and Oratory by John Quincy Adams (1810)
Lecture 15
Intellectual and Moral Qualities of an Orator (Excerpts)
There are three particulars in the character of an orator, which may naturally and essentially
affect the success of his eloquence. They are manifested by the qualities of the heart, the
endowments of the understanding, and the dispositions of the temper; of which I propose to
speak successively in the order here assigned them, according to my estimate of their relative
importance.
The first and most precious quality then, which contributes to the success of a public speaker,
is an honest heart; a sentiment which I wish above all others may be impressed with indelible
force upon your minds. On a former occasion I freely acknowledged my own opinion, that the
maxim, upon which the ancient rhetoricians, and especially Quinctilian, so emphatically insisted,
that none but an honest man could possibly be an orator, was not strictly true. That from a
laudable but mistaken intention it strained too far the preeminence of virtue, and supposed a state
of moral perfection as extant in the world, which was at best but imaginary. The position in so
broad an extent is not only erroneous in itself, but dangerous in its tendency. For if no other than
a good man can possibly be a great orator, the converse of the proposition must be also true, and
every great orator would of course be proved an honest man. An opinion of this kind might be
pernicious to youth and inexperience. It is incompatible with the uniform constitution of human
nature, and the unvaried tenor of human history. It leads to conclusions, which must confound
the distinctions between fair profession and honorable action; and makes a smooth and fluent
tongue the incontrovertible test of moral excellence.
It is however unquestionably true, that in forming that ideal model of an all-accomplished
orator, that perfect master of the art, which a fruitful imagination is able to conceive, the first
quality, with which he should be endowed, is uprightness of heart. In mere speculation we cannot
separate the moral character from the oratorical power. If we assume as a given point, that a man
is deficient in the score of integrity, we discard all confidence in his discourse, and all
benevolence to his person. We contemn [sic] his argument as sophistry. We detest his pathos as
hypocrisy. If the powers of creation could be delegated to mortal hands, and we could make an
orator, as a sculptor moulds [sic] a statue, the first material we should employ for the
composition would be integrity of heart. The reason why this quality becomes so essential is, that
it forms the basis of the hearer’s confidence, without which no eloquence can operate upon his
belief. Now if the profession and the practice of virtue were always found in unison with each
other, it would inevitably follow,.that no other than a good man could possess high powers of
oratory; but as the world is constituted, the reputation of integrity will answer all the purpose of
inspiring confidence, which could be attained by the virtue itself.
The reputation of integrity is sometimes enjoyed without being deserved, and sometimes
deserved without being enjoyed. There is however no safer maxim, upon which a young man can
proceed in the career of life, than that the reputation is to be acquired and maintained by the
practice of virtue.
To estimate at its proper value the importance to a public speaker of an irreproachable
character, consider its general operation upon the auditory at the several scenes of public oratory,
with which we are conversant, and the distinctive characters of which have been delineated in
my preceding lectures… The demonstrative orator should imagine to himself what truth and
virtue and honor would say, could they appear in person. and speak with a human voice. What
they would speak is precisely what he should say; and what can so surely fix the seal upon
generous and noble sentiment, as the universal testimonial of the public voice, that it issued from
a noble and a generous soul?
To the deliberative orator the reputation of unsullied virtue is not only useful, as a mean of
promoting his general influence, it is also among his most efficient engines of persuasion, upon
every individual occasion. The test of deliberation you remember is utility. Its issue is some
measure to be pursued or rejected. The purpose of the speaker is to persuade his hearers that the
act, to which he exhorts, will be advantageous to themselves; or, if the discourse is held before a
representative body, to their constituents. It is obvious then, that the hearers of a deliberative
speaker will listen to him with a disposition much more favorable to the adoption of his opinions,
when they have an unshaken confidence in his integrity, than when they suspect or disbelieve the
purity of his intentions.
Thus then, for the purpose of conciliating the benevolence of the auditory, an object so
indispensable to the success of all eloquence, the reputation of integrity appears of momentous
consequence to the orator of every description. But there is an advantage, which genuine
integrity will secure to the speaker, independent of the fallacious estimates of his hearers, which
no baseless reputation can usurp, and no delusive prejudice can destroy. The advantage of that
natural alliance, which always subsists between honesty and truth, guided by that spirit of truth,
which is no other than the perception of things, as they exist in reality, an orator will never use,
for he will never need any species of deception. He will never substitute falsehood for fact, nor
*sophistry for argument.
Finally, an honest heart is the fountain of all irresistible argument, and an overpowering
sentiment. Mankind are indeed liable to be occasionally led astray and deluded by their passions;
but all the lasting sympathies of the human soul are with virtue. So true is this, that the most
abandoned instigators to criminal acts are ever solicitous to varnish over their purposes with
some plausible pretext; and the prince of darkness holds forth temptation in the garb and image
of an angel of light.
But integrity of heart, although the first, is not the only essential qualification for the eminence
of a public speaker; nor is it a distinction more peculiarly adapted to his profession, than to all
others. It forms a general duty, obligatory alike upon all, though I have here considered it only,
as it operates upon the oratorical character. The endowments of the mind are the next ingredients
in the composition of a public speaker; and though subordinate to that all-surrounding orb of
moral principle, they are equally indispensable to the harmony of the system.
With this talent the orator must also be governed by a corresponding disposition. And the
disposition, manifested by the temper of the speaker, was the third and last of the properties,
which I have deemed important, as affecting the merits of the oratorical character. The temper of
the speaker operates in a twofold manner; like the reputation of integrity, it influences the
affections of the auditory; and like integrity itself, it modifies his management of every subject.
The qualities, which operate most powerfully upon the hearers, are benevolence, modesty, and
confidence. That, which affects the treatment of the subject, may be comprised in the single term
self-command. Benevolence is not merely the first of moral and christian [sic] virtues, it is the
most captivating of all human qualities; for it recommends itself to the selfish passions of every
individual. Benevolence is a disposition of the heart, universal in its nature; and every single
hearer imagines that temper to be kindly affected towards himself, which is known to be actuated
by good will to all. It is the general impulse of human nature to return kindness with kindness,
and the speaker, whose auditory at the instant of his first address believe him inspired with a
warm benevolence for them, has already more than half obtained his end.
Modesty is a kindred virtue to benevolence, and possesses a similar charm over the hearts of
men. Modesty always obtains the more, precisely because it asks nothing. Modesty lulls all the
irritable passions to sleep. It often disarms, and scarcely ever provokes opposition. These
qualities are so congenial to the best feelings of mankind, that they can never be too assiduously
cultivated. In them there is no counteraction. If they do not always succeed, they never totally
fail. They neutralize malice; they baffle envy; they relax the very brow of hatred, and soften the
features of scorn into a smile.
A decent confidence is among the most indispensable qualifications of an accomplished orator.
Arrogance stimulates resentment; vanity opens to derision; but a mild and determined intrepidity,
unabashed by fear, unintimidated [sic] by the noise and turbulence of a popular assembly,
unawed [sic] by the rank or dignity of an auditory, must be acquired by every public speaker
aspiring to high distinction. It is as necessary to command the respect, as to conciliate the
kindness of your hearers.
*sophistry = subtly using an illogical argument with the intent to deceive