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LacusCurtius • Ad&nbsp;Herennium — Book&nbsp;III
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Book&nbsp;II
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This webpage reproduces part of
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a complete English translation of the
<br>
<span class="bold larger">
Rhetorica ad&nbsp;Herennium
</span>
<br>
published in the
Loeb Classical Library,
<br>
1954
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The text is in the public domain.
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This page has been carefully proofread
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and I&nbsp;believe it to be free of errors.
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IV.<span class="small">1‑18</span>
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<h2 class="start2">
<span class="green">
Rhetorica ad&nbsp;Herennium
</span>
</h2>
<h1>
<a id="p157"><span class="pagenum">&nbsp;p157&nbsp;</span></a>
Book&nbsp;III
</h1>
<p class="start justify">
<a class="chapter" name="R1">1</a>
<a class="sec" name="1">1</a>&nbsp;In the preceding Books I&nbsp;have,
as I&nbsp;believe, shown amply enough how to apply the Invention of
topics to any judicial cause. The method of finding causes I&nbsp;now
carry over to the present Book,​<a class="ref" id="ref1" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note1" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">1</a> in order that I&nbsp;may as speedily as possible discharge my task of explaining to you all the rules of Invention.
</p><p class="justify">
Four departments of rhetoric are left us to consider. Three are treated in the present Book: Arrangement,​<a class="ref" id="ref2" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note2" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">2</a> Delivery,​<a class="ref" id="ref3" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note3" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">3</a> and Memory.​<a class="ref" id="ref4" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note4" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">4</a> Style, because it seems to require a fuller treatment, I&nbsp;prefer to discuss in Book&nbsp;IV,​<a class="ref" id="ref5" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note5" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">5</a>
which I&nbsp;hope to complete quickly and send to you, so that you may
not lack anything on the art of rhetoric. Meanwhile you will learn all
the principles I&nbsp;first set forth,​<a class="ref" id="ref6" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note6" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">6</a>
with me, when you wish, and at times without me, by reading, so that
you may in no way be kept from equal progress with me towards the
mastery of this useful art. It is now for you to give attention, while
I&nbsp;resume progress towards our goal.
</p><p class="justify">
<a class="chapter" name="R2">2</a>
<a class="sec" name="2">2</a>&nbsp;Deliberative​<a class="ref" id="ref7" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note7" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">7</a>
speeches are either of the kind in which the question concerns a choice
between two courses of action, or of the kind in which a choice among
several is considered. An example of a
<a id="p159"><span class="pagenum">&nbsp;p159&nbsp;</span></a>choice between two courses of action: Does it seem better to destroy Carthage, or to leave her standing?​<a class="ref" id="ref8" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note8" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">8</a>
An example of a choice among several: If Hannibal, when recalled to
Carthage from Italy, should deliberate whether to remain in Italy, or
return home, or invade Egypt and seize Alexandria.<a class="ref" id="ref9" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note9" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">9</a>
</p><p class="justify">
Again, a question under deliberation is sometimes to be examined on its
own account; for example, if the Senate should deliberate whether or not
to redeem the captives from the enemy.​<a class="ref" id="ref10" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note10" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">10</a>
Or sometimes a question becomes one for deliberation and inquiry on
account of some motive extraneous to the question itself; for example,
if the Senate should deliberate whether to exempt Scipio from the law so
as to permit him to become consul while under age.​<a class="ref" id="ref11" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note11" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">11</a>
And sometimes a question comes under deliberation on its own account
and then provokes debate even more because of an extraneous motive; for
example, if in the Italic War the Senate should deliberate
<a id="p161"><span class="pagenum">&nbsp;p161&nbsp;</span></a>whether or not to grant <span class="whole">citizen</span>­ship to the Allies.​<a class="ref" id="ref12" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note12" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">12</a>
In causes in which the subject of itself engenders the deliberation,
the entire discourse will be devoted to the subject itself. In those in
which an extraneous motive gives rise to the deliberation, it is this
motive which will have to be emphasized or depreciated.
</p><p class="justify">
<a class="sec" name="3">3</a>&nbsp;The orator who gives counsel will through his speech properly set up Advantage​<a class="ref" id="ref13" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note13" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">13</a> as his aim,​<a class="ref" id="ref14" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note14" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">14</a> so that the complete economy of his entire speech may be directed to it.
</p><p class="justify">
Advantage in political deliberation has two aspects: Security​<a class="ref" id="ref15" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note15" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">15</a> and Honour.<a class="ref" id="ref16" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note16" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">16</a>
</p><p class="justify">
To consider Security is to provide some plan or other for ensuring the
avoidance of a present or imminent danger. Subheads under Security are
Might and Craft, which we shall consider either separately or
conjointly. Might is determined by armies, fleets, arms, engines of war,
recruiting of man power, and the like. Craft is exercised by means of
money, promises, dissimulation, accelerated speed, deception, and the
other means, topics which
<a id="p163"><span class="pagenum">&nbsp;p163&nbsp;</span></a>I&nbsp;shall discuss at a more appropriate time, if ever I&nbsp;attempt to write on the art of war or on state administration.<a class="ref" id="ref17" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note17" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">17</a>
</p><p class="justify">
The Honourable is divided into the Right and the Praiseworthy.​<a class="ref" id="ref18" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note18" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">18</a> The Right​<a class="ref" id="ref19" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note19" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">19</a> is that which is done in accord with Virtue and Duty. Subheads under the Right are Wisdom, Justice, Courage, and Temperance.​<a class="ref" id="ref20" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note20" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">20</a>
Wisdom is intelligence capable, by a certain judicious method, of
distinguishing good and bad; likewise the knowledge of an art is called
Wisdom; and again, a <span class="whole">well-furnished</span> memory,
or experience in diverse matters, is termed Wisdom. Justice is equity,
giving to each thing what it is entitled to in proportion to its worth.​<a class="ref" id="ref21" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note21" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">21</a>
Courage is the reaching for great things and contempt for what is mean;
also the endurance of hardship in expectation of profit.​<a class="ref" id="ref22" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note22" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">22</a> Temperance is <span class="whole">self-control</span> that moderates our desires.<a class="ref" id="ref23" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note23" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">23</a>
</p><p class="justify">
<a class="chapter" name="R3">3</a>
<a class="sec" name="4">4</a>&nbsp;We shall be using the topics of
Wisdom in our discourse if we compare advantages and disadvantages,
counselling the pursuit of the one and the avoidance of the other; if we
urge a course in a field in which we
<a id="p165"><span class="pagenum">&nbsp;p165&nbsp;</span></a>have a
technical knowledge of the ways and means whereby each detail should be
carried out; or if we recommend some policy in a matter whose history we
can recall either from direct experience or hearsay — in this instance
we can easily persuade our hearers to the course we wish by addu­cing
the precedent.
</p><p class="justify">
We shall be using the topics of Justice if we say that we ought to pity
innocent persons and suppliants; if we show that it is proper to repay
the <span class="whole">well-deserving</span> with gratitude; if we
explain that we ought to punish the guilty; if we urge that faith ought
zealously to be kept; if we say that the laws and customs​<a class="ref" id="ref24" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note24" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">24</a>
of the state ought especially to be preserved; if we contend that
alliances and friendships should scrupulously be honoured; if we make it
clear that the duty imposed by nature toward parents, gods, and
fatherland must be religiously observed; if we maintain that ties of
hospitality, clientage, kinship, and <span class="whole">relation</span>­
ship by marriage must inviolably be cherished; if we show that neither
reward nor favour nor peril nor animosity ought to lead us astray from
the right path; if we say that in all cases a principle of dealing alike
with all should be established. With these and like topics of Justice
we shall demonstrate that an action of which we are sponsors in Assembly
or council is just, and by their contraries we shall demonstrate that
an action is unjust. As a result we shall be provided with the same
commonplaces for both persuasion and dissuasion.
</p><p class="justify">
<a class="sec" name="5">5</a>&nbsp;When we invoke as motive for a course
of action steadfastness in Courage, we shall make it clear that men
ought to follow and strive after noble and lofty
<a id="p167"><span class="pagenum">&nbsp;p167&nbsp;</span></a>actions,
and that, by the same token, actions base and unworthy of the brave
ought therefore to be despised by brave men and considered as beneath
their dignity. Again, from an honourable act no peril or toil, however
great, should divert us; death ought to be preferred to disgrace; no
pain should force an abandonment of duty; no man's enmity should be
feared in defence of truth; for country, for parents, guest-friends,
intimates, and for the things justice commands us to respect, it behoves
us to brave any peril and endure any toil.
</p><p class="justify">
We shall be using the topics of Temperance if we censure the inordinate
desire for office, money, or the like; if we restrict each thing to its
definite natural bounds; if we show how much is enough in each case,
advise against going too far, and set the due limit to every matter.
</p><p class="justify">
<a class="sec" name="6">6</a>&nbsp;Virtues of this kind are to be
enlarged upon if we are recommending them, but depreciated if we are
urging that they be disregarded, so that the points which I&nbsp;have
made above​<a class="ref" id="ref25" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note25" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">25</a>
will be belittled. To be sure, no one will propose the abandonment of
virtue, but let the speaker say that the affair is not of such a sort
that we can put any extraordinary virtue to the test; or that the virtue
consists rather of qualities contrary to those here evinced. Again, if
it is at all possible, we shall show that what our opponent calls
justice is cowardice, and sloth, and perverse generosity; what he has
called wisdom we shall term impertinent, babbling, and offensive
cleverness; what he declares to be temperance we shall declare to be
inaction and lax indifference; what he has named
<a id="p169"><span class="pagenum">&nbsp;p169&nbsp;</span></a>courage we shall term the reckless temerity of a gladiator.<a class="ref" id="ref26" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note26" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">26</a>
</p><p class="justify">
<a class="chapter" name="R4">4</a>
<a class="sec" name="7">7</a>&nbsp;The Praiseworthy is what produces an
honourable remembrance, at the time of the event and afterwards.
I&nbsp;have separated the Praiseworthy from the Right, not because the
four categories which I&nbsp;list under the appellative Right usually
fail to engender this honourable remembrance, but because, although the
praiseworthy has its source in the right, we must nevertheless in
speaking treat one apart from the other. Indeed we should pursue the
right not alone for the sake of praise; but if praise accrues, the
desire to strive after the right is doubled. When, therefore, a thing is
shown to be right, we shall show that it is also praiseworthy, whether
in the opinion of qualified persons (if, for example, something should
please a more honourable class of men, and be disapproved by a lower
class), or of certain allies, or all our fellow citizens, or foreign
nations, or our descendants.
</p><p class="justify">
Such being the division of topics in deliberative speaking, I&nbsp;must briefly explain how to develop the cause as a whole.
</p><p class="justify">
The Introduction may be made by means of the Direct Opening or of the
Subtle Approach, or by the same means as in a judicial cause. If there
happens to be a Statement of Facts, the same method will properly be
followed in the narrative.
</p><p class="justify">
<a class="sec" name="8">8</a>&nbsp;Since in causes of this kind the end
is Advantage, and Advantage is divided into the consideration of
Security and the consideration of Honour, if we can prove that both ends
will be served, we shall promise
<a id="p171"><span class="pagenum">&nbsp;p171&nbsp;</span></a>to make
this twofold proof in our discourse; if we are going to prove that one
of the two will be served, we shall indicate simply the one thing we
intend to affirm. If, now, we say that our aim is Security, we shall use
its subdivisions, Might and Strategy. For that which, in instructing,
I&nbsp;have, in order to give clarity and emphasis called Craft, we
shall in speaking call by the more honourable name of Strategy. If we
say that our counsel aims at the Right, and all four categories of Right
apply, we shall use them all. If these categories do not all apply, we
shall in speaking set forth as many as do.
</p><p class="justify">
We shall use Proof and Refutation when we establish in our favour the
topics explained above, and refute the contrary topics. The rules for
developing an argument artistically will be found in Book&nbsp;II.​<a class="ref" id="ref27" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note27" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">27</a> <a class="chapter" name="R5">5</a>&nbsp;But
if it happens that in a deliberation the counsel of one side is based
on the consideration of security and that of the other on honour, as in
the case of those who, surrounded by Carthaginians, deliberate on a
course of action,​<a class="ref" id="ref28" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note28" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">28</a>
then the speaker who advocates security will use the following topics:
Nothing is more useful than safety; no one can make use of his virtues
if he has not based his plans upon safety; not even the gods help those
who thoughtlessly commit themselves to danger; nothing ought to be
deemed honourable which does not produce safety. <a class="sec" name="9">9</a>&nbsp;One
who prefers the considerations of honour to security will use the
following topics: Virtue ought never to be renounced; either pain, if
that is feared, or death, if that is dreaded, is more
<a id="p173"><span class="pagenum">&nbsp;p173&nbsp;</span></a>tolerable
than disgrace and infamy; one must consider the shame which will ensue —
indeed neither immortality nor a life everlasting is achieved, nor is
it proved that, once this peril is avoided, another will not be
encountered; fortune, though, habitually favours the brave;​<a class="ref" id="ref29" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note29" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">29</a>
not he who is safe in the present, but he who lives honourably, lives
safely — whereas he who lives shamefully cannot be secure for ever.
</p><p class="justify" id="examples_in_deliberative_speaking">
As a general rule we employ virtually the same Conclusions in these as
in judicial causes, except that here especially it is useful to present
examples from the past in the greatest possible number.
</p><p class="justify">
<a class="chapter" name="R6">6</a>
<a class="sec" name="10">10</a>&nbsp;Let us now turn to the Epideictic kind of cause.​<a class="ref" id="ref30" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note30" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">30</a>
Since epideictic includes Praise and Censure, the topics on which
praise is founded will, by their contraries, serve us as the bases for
censure. The following, then, can be subject to praise: External
<a id="p175"><span class="pagenum">&nbsp;p175&nbsp;</span></a>Circumstances, Physical Attributes, and Qualities of Character.<a class="ref" id="ref31" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note31" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">31</a>
</p><p class="justify">
To External Circumstances​<a class="ref" id="ref32" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note32" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">32</a> belong such as can happen by chance, or by fortune, favourable or adverse: descent,​<a class="ref" id="ref33" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note33" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">33</a> education,​<a class="ref" id="ref34" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note34" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">34</a> wealth,​<a class="ref" id="ref35" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note35" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">35</a> kinds of power,​<a class="ref" id="ref36" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note36" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">36</a> titles to fame,​<a class="ref" id="ref37" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note37" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">37</a> <span class="whole">citizen</span>­ship,​<a class="ref" id="ref38" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note38" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">38</a> friendships,​<a class="ref" id="ref39" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note39" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">39</a> and the like, and their contraries. Physical Attributes​<a class="ref" id="ref40" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note40" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">40</a> are merits or defect bestowed upon the body by nature: agility,​<a class="ref" id="ref41" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note41" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">41</a> strength,​<a class="ref" id="ref42" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note42" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">42</a> beauty,​<a class="ref" id="ref43" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note43" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">43</a> health,​<a class="ref" id="ref44" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note44" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">44</a> and their contraries. Qualities of Character​<a class="ref" id="ref45" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note45" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">45</a> rest upon our judgement and thought: wisdom, justice, courage, temperance, and their contraries. <a class="sec" name="11">11</a>&nbsp;Such, then, in a cause of this kind, will be our Proof and Refutation.
</p><p class="justify">
The Introduction​<a class="ref" id="ref46" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note46" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">46</a> is drawn from our own person, or the person we are discussing, or the person of our hearers, or from the <span class="whole">subject-matter</span> itself.
</p><p class="justify" id="p177"><span class="pagenum">&nbsp;p177&nbsp;</span>
From our own person: if we speak in praise, we shall say that we are
doing so from a sense of duty, because ties of friendship exist; or from
goodwill, because such is the virtue of the person under discussion
that every one should wish to call it to mind; or because it is
appropriate to show, from the praise accorded him by others, what his
character is.​<a class="ref" id="ref47" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note47" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">47</a>
If we speak in censure, we shall say that we are justified in doing so,
because of the treatment we have suffered; or that we are doing so from
goodwill, because we think it useful that all men should be apprised of
a wickedness and a worthlessness without parallel; or because it is
pleasing to show by our censure of others what conduct is pleasing to
ourselves.
</p><p class="justify">
When we draw our Introduction from the person being discussed: if we
speak in praise, we shall say that we fear our inability to match his
deeds with words;​<a class="ref" id="ref48" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note48" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">48</a>
all men ought to proclaim his virtues; his very deeds transcend the
eloquence of all eulogists. If we speak in censure, we shall, as
obviously we can by the change of a&nbsp;few words, and as I&nbsp;have
demonstrated just above, express sentiments to the contrary effect.
</p><p class="justify">
<a class="sec" name="12">12</a>&nbsp;When the Introduction is drawn from
the person of the hearers: if we speak in praise, we shall say that
since we are not delivering an encomium amongst people unacquainted with
the man, we shall speak but briefly, to refresh their memories; or if
they do not know him, we shall try to make them desire to know a man of
such excellence; since the hearers of our eulogy have the same zeal for
virtue as the subject of the eulogy had or now has, we hope easily to
win the approval of his deeds from those whose approval we desire. The
opposite, if it is censure: we shall say that since
<a id="p179"><span class="pagenum">&nbsp;p179&nbsp;</span></a>our
hearers know the man, we shall confine ourselves to a&nbsp;few words on
the subjects of his worthlessness; but if they do not, we shall try to
make them know him, in order that they may avoid his wickedness; since
our hearers are unlike the subject of our censure, we express the hope
that they will vigorously disapprove his way of life.
</p><p class="justify">
When the Introduction is drawn from the <span class="whole">subject-matter</span>
itself: we shall say that we do not know what to praise in particular;
we fear that in discussing a&nbsp;number of things we shall pass by even
more; and add whatever will carry like sentiments. The sentiments
opposite to these are drawn upon, if we censure.
</p><p class="justify">
<a class="chapter" name="R7">7</a>
<a class="sec" name="13">13</a>&nbsp;If the Introduction has been
developed in accordance with any of the methods just mentioned, there
will be no need for a Statement of Facts to follow it; but if there is
occasion for one, when we must recount with either praise or censure
some deed of the person discussed, the instructions for Stating the
Facts will be found in Book&nbsp;I.<a class="ref" id="ref49" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note49" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">49</a>
</p><p class="a0 justify">
The Division we shall make is the following: we shall set forth the
things we intend to praise or censure; then recount the events,
observing their precise sequence and chronology, so that one may
understand what the person under discussion did and with what prudence
and caution. But it will first be necessary to set forth his virtues or
faults of character, and then to explain how, such being his character,
he has used the advantages or disadvantages, physical or external
circumstances. The following is the order we must keep when portraying a
life:
</p><p class="i1 b0 a0 justify" id="p181"><span class="pagenum">&nbsp;p181&nbsp;</span>
(1)&nbsp;External Circumstances: Descent — in praise: the ancestors of
whom he is sprung; if he is of illustrious descent, he has been their
peer or superior; if of humble descent, he had had his support, not in
the virtues of his ancestors, but in his own. In censure: if he is of
illustrious descent, he has been a disgrace to his forebears; if of low
descent, he is none the less a dishonour even to these. Education — in
praise: that he was well and honourably trained in worthy studies
throughout his boyhood. In censure:&nbsp;.&nbsp;.&nbsp;.
</p><p class="i1 b0 a0 justify">
<a class="sec" name="14">14</a>&nbsp;(2)&nbsp;Next we must pass to the
Physical Advantages: if by nature he has impressiveness and beauty,
these have served him to his credit, and not, as in the case of others,
to his detriment and shame; if he has exceptional strength and agility,
we shall point out that these were acquired by worthy and diligent
exercise; if he has continual good health, that was acquired by care and
by control over his passions. In censure, if the subject has this
physical advantages, we shall declare that he has abused what, like the
meanest gladiator, he has had by chance and nature. If he lacks them, we
shall say that to his own fault and want of <span class="whole">self-control</span> is his lack of every physical advantage, beauty apart, attributable.
</p><p class="i1 b0 a0 justify">
(3)&nbsp;Then we shall return to External Circumstances and consider his
virtues and defects of Character evinced with respect to these: Has he
been rich or poor? What kinds of power has he wielded? What have been
his titles to fame? What his friendships? Or what his private feuds, and
what act of bravery has he performed in conducting these feuds? With
what motive has he entered into feuds? With what loyalty, goodwill, and
sense of duty has he
<a id="p183"><span class="pagenum">&nbsp;p183&nbsp;</span></a>conducted
his friendships? What character of man has he been in wealth, or in
poverty? What has been his attitude in the exercise of his prerogatives?
If he is dead, what sort of death did he die,​<a class="ref" id="ref50" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note50" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">50</a> and what sort of consequences followed upon it? <a class="chapter" name="R8">8</a>&nbsp;<a class="sec" name="15">15</a>&nbsp;In all circumstances, moreover, in which human character is chiefly studied, those four <span class="whole">above-mentioned</span>
virtues of character will have to be applied. Thus, if we speak in
praise, we shall say that one act was just, another courageous, another
temperate, and another wise; if we speak in censure, we shall declare
that one was unjust, another intemperate, another cowardly, and another
stupid.
</p><p class="justify">
From this arrangement it is now no doubt clear how we are to treat the
three categories of praise and censure — with the added proviso that we
need not use all three for praise or for censure, because often not all
of them even apply, and often, too, when they do, the application is so
slight that it is unnecessary to refer to them. We shall therefore need
to choose those categories which seem to provide the greatest force.
</p><p class="justify">
Our Conclusions will be brief, in the form of a Summary at the end of
the discourse; in the discourse itself we shall by means of commonplaces
frequently insert brief amplifications.
</p><p class="justify">
Nor should this kind of cause​<a class="ref" id="ref51" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note51" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">51</a>
be the less strongly recommended just because it presents itself only
seldom in life. Indeed when a task may present itself, be it only
occasionally, the ability to perform it as skilfully as possible must
seem desirable. And if epideictic is only seldom employed by itself
independently, still in judicial and deliberative causes extensive
sections are often devoted to praise or
<a id="p185"><span class="pagenum">&nbsp;p185&nbsp;</span></a>censure. Therefore let us believe that this kind of cause also must claim some measure of our industry.
</p><p class="justify">
Now that I&nbsp;have completed the most difficult part of rhetoric —
thoroughly treating Invention and applying it to every kind of cause —
it is time to proceed to the other parts. I&nbsp;shall therefore next​<a class="ref" id="ref52" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note52" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">52</a> discuss the Arrangement.
</p><p class="justify">
<a class="chapter" name="R9">9</a>
<a class="sec" name="16">16</a>&nbsp;Since it is through the Arrangement​<a class="ref" id="ref53" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note53" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">53</a>
that we set in order the topics we have invented so that there may be a
definite place for each in the delivery, we must see how kind of method
one should follow in the process of arranging. The kinds of Arrangement
are two: one arising from the principles of rhetoric, the other
accommodated to particular circumstances.
</p><p class="justify">
Our Arrangement will be based on the principles of rhetoric when we
observe instructions that I&nbsp;have set forth in Book&nbsp;I​<a class="ref" id="ref54" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note54" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">54</a>
— to use the Introduction, Statement of Facts, Division, Proof,
Refutation, and Conclusion, and in speaking to follow the order enjoined
above. It is likewise on the principles of the art that we shall be
basing our Arrangement, not only of the whole case throughout the
discourse, but also of the individual arguments, according to
Proposition, Reason, Proof of the Reason, Embellishment, and Résumé, as
I&nbsp;have explained in Book&nbsp;II.​<a class="ref" id="ref55" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note55" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">55</a> <a class="sec" name="17">17</a>&nbsp;This Arrangement, then, is twofold — one for the whole speech, and the other for the individual
<a id="p187"><span class="pagenum">&nbsp;p187&nbsp;</span></a>arguments — and is based upon the principles of rhetoric.
</p><p class="justify">
But there is also another Arrangement, which, when we must depart from
the order imposed by the rules of the art, is accommodated to
circumstance in accordance with the speaker's judgement;​<a class="ref" id="ref56" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note56" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">56</a>
for example, if we should begin our speech with the Statement of Facts,
or with some very strong argument, or the reading of some documents; or
if straightway after the Introduction we should use the Proof and then
the Statement of Facts; or if we should make some other change of this
kind in the order. But none of these changes ought to be made except
when our cause demands them. For if the ears of the audience seem to
have been deafened and their attention wearied by the wordiness of our
adversaries, we can advantageously omit the Introduction,​<a class="ref" id="ref57" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note57" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">57</a>
and begin the speech with either the Statement of Facts or some strong
argument. Then, if it is advantageous — for it is not always necessary —
one may recur to the idea intended for the Introduction. <a class="chapter" name="R10">10</a>&nbsp;If
our cause seems to present so great a difficulty that no one can listen
to the Introduction with patience, we shall begin with the Statement of
Facts and then recur to the idea intended for the Introduction. If the
Statement of Facts is not quite plausible, we shall begin with some
strong argument. It is often necessary to employ such changes and
transpositions when the cause itself obliges us to modify with art the
Arrangement prescribed by the rules of the art.
</p><p class="justify" id="p189"><span class="pagenum">&nbsp;p189&nbsp;</span>
<a class="sec" name="18">18</a>&nbsp;In the Proof and Refutation of
arguments it is appropriate to adopt an Arrangement of the following
sort: (1)&nbsp;the strongest arguments should be placed at the beginning
and at the end of the pleading; (2)&nbsp;those of medium force, and
also those that are neither useless to the discourse nor essential to
the proof, which are weak if presented separately and individually, but
become strong and plausible when conjoined with the others, should be
placed in the middle.​<a class="ref" id="ref58" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note58" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">58</a> For immediately after the facts have been <span class="whole">stated</span>
the hearer waits to see whether the cause can by some means be proved,
and that is why we ought straightway to present some strong argument.
(3)&nbsp;And as for the rest, since what has been said last is easily
committed to memory, it is useful, when ceasing to speak, to leave some
very strong argument fresh in the hearer's mind. This arrangement of
topics in speaking, like the arraying of soldiers in battle, can readily
bring victory.
</p><p class="justify">
<a class="chapter" name="R11">11</a>
<a class="sec" name="19">19</a>&nbsp;Many have said that the faculty of
greatest use to the speaker and the most valuable for persuasion is
Delivery. For my part, I&nbsp;should not readily say that any one of the
five faculties​<a class="ref" id="ref59" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note59" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">59</a> is the most important; that an exceptionally great usefulness resides in the delivery I&nbsp;should boldly affirm.​<a class="ref" id="ref60" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note60" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">60</a> For
<a id="p191"><span class="pagenum">&nbsp;p191&nbsp;</span></a>skilful
invention, elegant style, the artistic management of the parts
comprising the case, and the careful memory of all these will be of no
more value without delivery, than delivery alone and independent of
these. Therefore, because no one has written carefully on this subject​<a class="ref" id="ref61" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note61" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">61</a> — all have thought it scarcely possible for voice, mien, and gesture to be lucidly described, as appertaining to our <span class="whole">sense-experience</span>
— and because the mastery of delivery is a very important requisite for
speaking, the whole subject, as I&nbsp;believe, deserves serious
consideration.
</p><p class="justify">
Delivery, then, includes Voice Quality and Physical Movement.​<a class="ref" id="ref62" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note62" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">62</a> Voice Quality​<a class="ref" id="ref63" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note63" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">63</a> has a certain character of its own, acquired by method and application. <a class="sec" name="20">20</a>&nbsp;It has three aspects: Volume, Stability, and Flexibility. Vocal volume is primarily the gift of nature; cultivation​<a class="ref" id="ref64" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note64" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">64</a> augments it somewhat, but chiefly conserves it.
<a id="p193"><span class="pagenum">&nbsp;p193&nbsp;</span></a>Stability
is primarily gained by cultivation; declamatory exercise augments it
somewhat, but chiefly conserves it. Vocal flexibility — the ability in
speaking to vary the intonations of the voice at pleasure — is primarily
achieved by declamatory exercise.​<a class="ref" id="ref65" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note65" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">65</a>
Thus with regard to vocal volume, and in a degree also to stability,
since one is the gift of nature and the other is acquired by
cultivation, it is pointless to give any other advice than that the
method of cultivating the voice should be sought from those skilled in
this art.​<a class="ref" id="ref66" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note66" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">66</a> <a class="chapter" name="R12">12</a>&nbsp;It
seems, however, that I&nbsp;must discuss stability in the degree that
it is conserved by a system of declamation, and also vocal flexibility
(this is especially necessary to the speaker), because it too is
acquired by the discipline of declamation.
</p><p class="justify">
<a class="sec" name="21">21</a>&nbsp;We can, then, in speaking conserve
stability mainly by using for the Introduction a voice as calm and
composed as possible. For the windpipe is injured if filled with a
violent outburst of sound before it has been soothed by soft
intonations. And it is appropriate to use rather long pauses — the voice
is refreshed by respiration and the windpipe is rested by silence. We
should also relax from continual use of the full voice and pass to the
tone of conversation; for, as the result of changes, no one kind of tone
is spent, and we are complete in the entire range. Again, we ought to
avoid piercing exclamations, for a shock that wounds the windpipe is
produced by shouting which is excessively sharp and shrill,​<a class="ref" id="ref67" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note67" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">67</a>
and the brilliance of the voice is altogether used up by one outburst.
Again, at the end of the speech it is proper to deliver long periods in
one unbroken
<a id="p195"><span class="pagenum">&nbsp;p195&nbsp;</span></a>breath,​<a class="ref" id="ref68" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note68" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">68</a>
for then the throat becomes warm, the windpipe is filled, and the
voice, which has been used in a variety of tones, is restored to a kind
of uniform and constant tone. How often must we be duly thankful to
nature, as here! Indeed what we declare to be beneficial for conserving
the voice applies also to agreeableness of delivery, and, as a result,
what benefits our voice likewise finds favour in the hearer's taste. <a class="sec" name="22">22</a>&nbsp;A&nbsp;useful thing for stability is a calm tone in the Introduction.​<a class="ref" id="ref69" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note69" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">69</a>
What is more disagreeable than the full voice in the Introduction to a
discourse? Pauses strengthen the voice. They also render the thoughts
more clear-cut by separating them, and leave the hearer time to think.
Relaxation from a continuous full tone conserves the voice, and the
variety gives extreme pleasure to the hearer too, since now the
conversational tone holds the attention and now the full voice rouses
it. Sharp exclamation injures the voice and likewise jars the hearer,
for it has about it something ignoble, suited rather to feminine outcry
than to manly dignity in speaking. At the end of the speech a sustained
flow is beneficial to the voice. And does not this, too, most vigorously
stir the hearer at the Conclusion of the entire discourse? Since, then,
the same means serve stability of the voice and agreeableness of
delivery, my present discussion will have dealt with both at once,
offering as it does the observations that have seemed appropriate on
stability, and the related observations on agreeableness. The rest
I&nbsp;shall set forth somewhat later, in its proper place.<a class="ref" id="ref70" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note70" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">70</a>
</p><p class="justify" id="p197"><span class="pagenum">&nbsp;p197&nbsp;</span>
<a class="chapter" name="R13">13</a>
<a class="sec" name="23">23</a>&nbsp;Now the flexibility of the voice,
since it depends entirely on rhetorical rules, deserves our more careful
consideration. The aspects of Flexibility are Conversational Tone, Tone
of Debate, and Tone of Amplification. The Tone of Conversation is
relaxed,​<a class="ref" id="ref71" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note71" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">71</a> and is closest to daily speech. The Tone of Debate is energetic, and is suited to both proof and refutation.​<a class="ref" id="ref72" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note72" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">72</a> The Tone of Amplification either rouses the hearer to wrath or moves him to pity.
</p><p class="justify" id="conversational_tone">
Conversational Tone<!-- Loeb forgets to capitalize --> comprises four kinds: the Dignified,​<a class="ref" id="ref73" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note73" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">73</a>
The Explicative, the Narrative, and the Facetious. The Dignified, or
Serious, Tone of Conversation is marked by some degree of impressiveness
and by vocal restraint. The Explicative in a calm voice explains how
something could or could not have been brought to pass. The Narrative
sets forth events that have occurred or might have occurred.​<a class="ref" id="ref74" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note74" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">74</a> The Facetious can on the basis of some circumstance elicit a laugh which is modest and refined.<a class="ref" id="ref75" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note75" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">75</a>
</p><p class="justify" id="tone_of_debate">
In the Tone of Debate are distinguishable the Sustained and the Broken. The Sustained is <span class="whole">full-voiced</span>
and accelerated delivery. The Broken Tone of Debate is punctuated
repeatedly with short, intermittent pauses, and is vociferated sharply.
</p><p class="justify" id="tone_of_amplification">
<a class="sec" name="24">24</a>&nbsp;The Tone of Amplification includes the Hortatory and the Pathetic. The Hortatory, by amplifying
<a id="p199"><span class="pagenum">&nbsp;p199&nbsp;</span></a>some fault, incites the hearer to indignation. The Pathetic, by amplifying misfortunes, wins the hearer over to pity.<a class="ref" id="ref76" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note76" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">76</a>
</p><p class="justify">
Since, then, vocal flexibility is divided into three tones, and these in
turn subdivide into eight others, it appears that we must explain what
delivery is appropriate to each of these eight subdivisions.
</p><p class="justify">
<a class="chapter" name="R14">14</a>
(1)&nbsp;For the Dignified Conversational Tone it will be proper to use
the full throat but the calmest and most subdued voice possible, yet not
in such a fashion that we pass from the practice of the orator to that
of the tragedian.​<a class="ref" id="ref77" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note77" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">77</a>
(2)&nbsp;For the Explicative Conversational Tone one ought to use a
rather thin-toned voice, and frequent pauses and intermissions, so that
we seem by means of the delivery itself to implant and engrave in the
hearer's mind the points we are making in our explanation. (3)&nbsp;For
the Narrative Conversational Tone varied intonations are necessary, so
that we seem to recount everything just as it took place. Our delivery
will be somewhat rapid when we narrate what we wish to show was done
vigorously, and it will be slower when we narrate something else done in
leisurely fashion. Then, corresponding to the content of the words, we
shall modify the delivery in all the kinds of tone, now to sharpness,
now to kindness, or now to sadness, and now to gaiety. If in the
Statement of Facts there occur any declarations, demands, replies, or
exclamations of astonishment concerning the facts we are narrating, we
shall give careful attention to expressing with the voice the
<a id="p201"><span class="pagenum">&nbsp;p201&nbsp;</span></a>feelings and thoughts of each personage. <a class="sec" name="25">25</a>&nbsp;
(4)&nbsp;For the Facetious Conversational Tone, with a gentle quiver in
the voice, and a slight suggestion of a smile, but without any trace of
immoderate laughter, one ought to shift one's utterance smoothly from
the Serious Conversational Tone<!-- Loeb forgets to capitalize --> to the tone of gentlemanly jest.
</p><p class="justify">
Since the Tone of Debate is to be expressed either through the Sustained
or the Broken, when the (5)&nbsp;Sustained Tone of Debate is required,
one ought moderately to increase the vocal volume, and, in maintaining
an uninterrupted flow of words, also to bring the voice into harmony
with them, to inflect the tone accordingly, and to deliver the words
rapidly in a full voice, so that the voice production can follow the
fluent energy of the speech. (6)&nbsp;For the Broken Tone of Debate we
must with deepest chest tones produce the clearest possible
exclamations, and I&nbsp;advise giving as much time to each pause as to
each exclamation.
</p><p class="justify">
For (7)&nbsp;the Hortatory Tone of Amplification we shall use a very
thin-toned voice, moderate loudness, an even flow of sound, frequent
modulations, and the utmost speed. (8)&nbsp;For the Pathetic Tone of
Amplification we shall use a restrained voice, deep tone, frequent
intermissions, long pauses, and marked changes.
</p><p class="justify">
<a class="chapter" name="R15">15</a>
On Voice Quality enough has been said. Now it seems best to discuss Physical Movement.
</p><p class="justify">
<a class="sec" name="26">26</a>&nbsp;Physical Movement<!-- Loeb forgets to capitalize -->​<a class="ref" id="ref78" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note78" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">78</a>
consists in a certain control of gesture and mien which renders what is
delivered more plausible. Accordingly the facial expression should show
modesty and animation, and the gestures should not be conspicuous for
either elegance or
<a id="p203"><span class="pagenum">&nbsp;p203&nbsp;</span></a>grossness,​<a class="ref" id="ref79" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note79" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">79</a>
lest we give the impression that we are either actors or day labourers.
It seems, then, that the rules regulating bodily movement ought to
correspond to the several divisions of tone comprising voice. To
illustrate: (1)&nbsp;For the Dignified Conversational Tone, the speaker
must stay in position when he speaks, lightly moving his right hand, his
countenance expressing an emotion corresponding to the sentiments of
the subject — gaiety or sadness or an emotion intermediate. (2)&nbsp;For
the Explicative Conversational Tone, we shall incline the body forward a
little from the shoulders, since it is natural to bring the face as
close as possible to our hearers when we wish to prove a point and
arouse them vigorously. (3)&nbsp;For the Narrative Conversational Tone,
the same physical movement as I&nbsp;have just set forth for the
Dignified will be appropriate. (4)&nbsp;For the Facetious Conversational
Tone, we should by our countenance express a certain gaiety, without
changing gestures.
</p><p class="justify">
<a class="sec" name="27">27</a>&nbsp;(5)&nbsp;For the Sustained Tone of
Debate, we shall use a quick gesture of the arm, a mobile countenance,
and a keen glance. (6)&nbsp;For the Broken Tone of Debate, one must
extend the arm very quickly, walk up and down, occasionally stamp the
right foot, and adopt a keen and fixed look.
</p><p class="justify">
(7)&nbsp;For the Hortatory Tone of Amplification, it will be appropriate
to use a somewhat slower and more deliberate gesticulation, but
otherwise to follow the procedure for the Sustained Tone of Debate.
(8)&nbsp;For the Pathetic Tone of Amplification,
<a id="p205"><span class="pagenum">&nbsp;p205&nbsp;</span></a>one ought to slap one's thigh​<a class="ref" id="ref80" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note80" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">80</a> and beat one's head, and sometimes to use a calm and uniform gesticulation and a sad and disturbed expression.
</p><p class="justify">
I&nbsp;am not unaware how great a task I&nbsp;have undertaken in trying
to express physical movements in words and portray vocal intonations in
writing. True, I&nbsp;was not confident that it was possible to treat
these matters adequately in writing. Yet neither did&nbsp;I suppose
that, if such a treatment were impossible, it would follow that what
I&nbsp;have done here would be useless, for it has been my purpose
merely to suggest what ought to be done. The rest I&nbsp;shall leave to
practice. This, nevertheless, one must remember: good delivery ensures
that what the orator is saying seems to come from his heart. <a class="chapter" name="R16">16</a>&nbsp;<a class="sec" name="28">28</a>&nbsp;Now let me turn to the <span class="whole">treasure-house</span> of the ideas supplied by Invention, to the guardian of all the parts of rhetoric, the Memory.<a class="ref" id="ref81" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note81" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">81</a>
</p><p class="justify">
The question whether memory has some artificial quality, or comes
entirely from nature, we shall have another, more favourable,
opportunity to discuss. At present I&nbsp;shall accept as proved that in
this matter art and method are of great importance, and shall treat the
subject accordingly. For my part, I&nbsp;am
<a id="p207"><span class="pagenum">&nbsp;p207&nbsp;</span></a>satisfied that there is an art of memory — the grounds of my belief I&nbsp;shall explain elsewhere.​<a class="ref" id="ref82" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note82" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">82</a> For the present I&nbsp;shall disclose what sort of thing memory is.
</p><p class="justify">
There are, then, two kinds of memory: one natural, and the other the
product of art. The natural memory is that memory which is imbedded in
our minds, born simultaneously with thought. The artificial memory is
that memory which is strengthened by a kind of training and system of
discipline. But just as in everything else the merit of natural
excellence often rivals acquired learning, and art, in its turn,
reinforces and develops the natural advantages,​<a class="ref" id="ref83" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note83" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">83</a> so does it happen in this instance. The natural memory, if a person is endowed with an exceptional one, <a class="sec" name="29">29</a>&nbsp;is
often like this artificial memory, and this artificial memory, in its
turn, retains and develops the natural advantages by a method of
discipline. Thus the natural memory must be strengthened by discipline
so as to become exceptional, and, on the other hand, this memory
provided by discipline requires natural ability. It is neither more nor
less true in this instance than in the other arts that science strives
by the aid of innate ability, and nature by the aid of the rules of art.
The training here offered will therefore also be useful to those who by
nature have a good memory, as you will yourself soon come to
understand.​<a class="ref" id="ref84" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note84" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">84</a>
But even if these, relying on their natural talent, did not need our
help, we should still be justified in wishing to aid the less <span class="whole">well-endowed</span>. Now I&nbsp;shall discuss the artificial memory.
</p><p class="justify" id="p209"><span class="pagenum">&nbsp;p209&nbsp;</span>
The artificial memory includes backgrounds and images. By backgrounds
I&nbsp;mean such scenes as are naturally or artificially set off on a
small scale, complete and conspicuous, so that we can grasp and embrace
them easily by the natural memory — for example, a house, an
intercolumnar space, a recess, an arch, or the like. An image is, as it
were, a figure, mark, or portrait of the object we wish to remember; for
example, if we wish to recall a horse, a lion, or an eagle, we must
place its image in a definite background. <a class="sec" name="30">30</a>&nbsp;Now
I&nbsp;shall show what kind of backgrounds we should invent and how we
should discover the images and set them therein.
</p><p class="justify">
<a class="chapter" name="R17">17</a>
Those who know the letters of the alphabet can thereby write out what is
dictated to them and read aloud what they have written. Likewise, those
who have learned mnemonics can set in backgrounds what they have heard,
and from these backgrounds deliver it by memory. For the backgrounds
are very much like wax tablets​<a class="ref" id="ref85" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note85" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">85</a>
or papyrus, the images like letters, the arrangement and disposition of
the images like the script, and the delivery is like the reading. We
should therefore, if we desire to memorize a large number of items,
equip ourselves with a large number of backgrounds, so that in these we
may set a large number of images. I&nbsp;likewise think it obligatory to
have these backgrounds in a series, so that we never by confusion in
their order be prevented from following the images&nbsp;—
<a id="p211"><span class="pagenum">&nbsp;p211&nbsp;</span></a>proceeding
from any background we wish, whatsoever its place in the series, and
whether we go forwards or backwards — nor from delivering orally what
has been committed to the backgrounds. <a class="chapter" name="R18">18</a>&nbsp;For
example, if we should see a great number of our acquaintances standing
in a certain order, it would not make any difference to us whether we
should tell their names beginning with the person standing at the head
of the line or at the foot or in the middle. So with respect to the
backgrounds. If these have been arranged in order, the result will be
that, reminded by the images, we can repeat orally what we committed to
the backgrounds, proceeding in either direction from any background we
please. <a class="sec" name="31">31</a>&nbsp;That is why it also seems best to arrange the backgrounds in a series.
</p><p class="justify">
We shall need to study with special care the backgrounds we have adopted
so that they may cling lastingly in our memory, for the images, like
letters, are effaced when we make no use of them, but the backgrounds,
like wax tablets, should abide. And that we may by no chance err in the
number of backgrounds, each fifth background should be marked. For
example, if in the fifth we should set a golden hand, and in the tenth
some acquaintance whose first name is Decimus, it will then be easy to
station like marks in each successive fifth background. <a class="chapter" name="R19">19</a>&nbsp;Again,
it will be more advantageous to obtain backgrounds in a deserted than
in a populous region, because the crowding and passing to and fro of
people confuse and weaken the impress of the images, while solitude
keeps their outlines sharp. Further, backgrounds differing in form and
nature must be secured, so that, thus distinguished, they
<a id="p213"><span class="pagenum">&nbsp;p213&nbsp;</span></a>may be
clearly visible; for if a person has adopted many intercolumnar spaces,
their resemblance to one another will so confuse him that he will no
longer know what he has set in each background. And these backgrounds
ought to be of moderate size and medium extent, for when excessively
large they render the images vague, and when too small often seem
incapable of receiving an arrangement of images. <a class="sec" name="32">32</a>&nbsp;Then
the backgrounds ought to be neither too bright nor too dim, so that the
shadows may not obscure the images nor the lustre make them glitter.
I&nbsp;believe that the intervals between backgrounds should be of
moderate extent, approximately thirty feet; for, like the external eye,
so the inner eye of thought is less <span class="whole">power</span>­ful when you have moved the object of sight too near or too far away.
</p><p class="justify">
Although it is easy for a person with a relatively large experience to
equip himself with as many and as suitable backgrounds as he may desire,
even a person who believes that he finds no store of backgrounds that
are good enough, may succeed in fashioning as many such as he wishes.
For the imagination can embrace any region whatsoever and in it at will
fashion and construct the setting of some background. Hence, if we are
not content with our <span class="whole">ready-made</span> supply of
backgrounds, we may in our imagination create a region for ourselves and
obtain a most serviceable distribution of appropriate backgrounds.
</p><p class="justify">
On the subject of backgrounds enough has been said; let me now turn to the theory of images.
</p><p class="justify">
<a class="chapter" name="R20">20</a>
<a class="sec" name="33">33</a>&nbsp;Since, then, images must resemble
objects, we ought ourselves to choose from all objects likenesses for
our use. Hence likenesses are bound to
<a id="p215"><span class="pagenum">&nbsp;p215&nbsp;</span></a>be of two kinds, one of <span class="whole">subject-matter</span>,​<a class="ref" id="ref86" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note86" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">86</a>
the other of words. Likenesses of matter are formed when we enlist
images that present a general view of the matter with which we are
dealing; likenesses of words are established when the record of each
single noun or appellative is kept by an image.
</p><p class="justify">
Often we encompass the record of an entire matter by one notation, a
single image. For example, the prosecutor has said that the defendant
killed a man by poison, has charged that the motive for the crime was an
inheritance, and declared that there are many witnesses and accessories
to this act. If in order to facilitate our defence we wish to remember
this first point, we shall in our first background form an image of the
whole matter. We shall picture the man in question as lying ill in bed,
if we know his person. If we do not know him, we shall yet take some one
to be our invalid, but a man of the lowest class, so that he may come
to mind at once. And we shall place the defendant at the bedside,
holding in his right hand a cup, and in his left tablets, and on the
fourth finger​<a class="ref" id="ref87" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note87" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">87</a> a ram's testicles. In this way we can record the man who was poisoned, the inheritance, and the witnesses. <a class="sec" name="34">34</a>&nbsp;In
like fashion we shall set the other counts of the charge in backgrounds
successively, following their order, and whenever we wish to remember a
point, by properly arranging the patterns of the backgrounds​<a class="ref" id="ref88" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note88" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">88</a> and carefully imprinting the images, we shall easily succeed in calling back to mind what we wish.
</p><p class="justify" id="p217"><span class="pagenum">&nbsp;p217&nbsp;</span>
<a class="chapter" name="R21">21</a>
When we wish to represent by images the likenesses of words, we shall be
undertaking a greater task and exercising our ingenuity the more. This
we ought to effect in the following way:
</p><div align="center"><table>
<tbody><tr>
<td><div class="Latin verse">
<p>
Iam domum itionem reges Atridae arant.​<a class="ref" id="ref89" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note89" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">89</a>
</p></div></td>
</tr>
</tbody></table></div>
<div align="center"><table class="verse">
<tbody><tr>
<td>
<p>
"And now their <span class="whole">home-coming</span> the kings, the sons of Atreus, are making ready."
</p></td>
</tr>
</tbody></table></div>
<p class="halfstart justify">
If we wish to remember this verse, in our first background we should put
Domitius, raising hands to heaven while he is lashed by the Marcii
Reges​<a class="ref" id="ref90" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note90" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">90</a> — that will represent "<span lang="la" class="Latin">Iam domum itionem reges</span>" ("And now their <span class="whole">home-coming</span> the kings,"); in the second background, Aesopus and Cimber,​<a class="ref" id="ref91" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note91" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">91</a> being dressed as for the rôles of Agamemnon and Menelaüs in <i>Iphigenia</i> — that will represent "<span lang="la" class="Latin">Atridae parant</span>"
("the sons of Atreus, making ready"). By this method all the words will
be represented. But such an arrangement of images succeeds only if we
use our notation to stimulate the natural memory, so that we first go
over a given verse twice or three times to ourselves and then represent
the words by means of images. In this way art will supplement nature.
For neither by itself will be strong enough, though we must note that
theory and technique are much the more reliable. I&nbsp;should not
hesitate to
<a id="p219"><span class="pagenum">&nbsp;p219&nbsp;</span></a>demonstrate
this in detail, did&nbsp;I not fear that, once having departed from my
plan, I&nbsp;should not so well preserve the clear conciseness of my
instruction.
</p><p class="justify">
<a class="sec" name="35">35</a>&nbsp;Now, since in normal cases some
images are strong and sharp and suitable for awakening recollection, and
others so weak and feeble as hardly to succeed in stimulating memory,
we must therefore consider the cause of these differences, so that, by
knowing the cause, we may know which images to avoid and which to seek.
</p><p class="justify">
<a class="chapter" name="R22">22</a>
Now nature herself teaches us what we should do. When we see in everyday
life things that are petty, ordinary, and banal, we generally fail to
remember them, because the mind is not being stirred by anything novel
or marvellous. But if we see or hear something exceptionally base,
dishonourable, extraordinary, great, unbelievable, or laughable, that we
are likely to remember a long time. Accordingly, things immediate to
our eye or ear we commonly forget; incidents of our childhood we often
remember best.​<a class="ref" id="ref92" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note92" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">92</a>
Nor could this be so for any other reason than that ordinary things
easily slip from the memory while the striking and novel stay longer in
mind. <a class="sec" name="36">36</a>&nbsp;A&nbsp;sunrise, the sun's course, a sunset, are marvellous to no one because they occur daily.​<a class="ref" id="ref93" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note93" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">93</a>
But solar eclipses are a source of wonder because they occur seldom,
and indeed are more marvellous than lunar eclipses, because these are
more frequent. Thus nature shows that she is not aroused by the common,
ordinary event, but is moved by a new or
<a id="p221"><span class="pagenum">&nbsp;p221&nbsp;</span></a>striking occurrence. Let art, then, imitate nature,​<a class="ref" id="ref94" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note94" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">94</a>
find what she desires, and follow as she directs. For in invention
nature is never last, education never first; rather the beginnings of
things arise from natural talent, and the ends are reached by
discipline.
</p><p class="justify">
<a class="sec" name="37">37</a>&nbsp;We ought, then, to set up images of
a kind that can adhere longest in the memory. And we shall do so if we
establish likenesses as striking as possible; if we set up images that
are not many or vague, but doing something; if we assign to them
exceptional beauty or singular ugliness; if we dress some of them with
crowns or purple cloaks, for example, so that the likeness may be more
distinct to us; or if we somehow disfigure them, as by introdu­cing one
stained with blood or soiled with mud or smeared with red paint, so that
its form is more striking, or by assigning certain comic effects to our
images, for that, too, will ensure our remembering them more readily.
The things we easily remember when they are real we likewise remember
without difficulty when they are figments, if they have been carefully
delineated. But this will be essential — again and again to run over
rapidly in the mind all the original backgrounds in order to refresh the
images.
</p><p class="justify">
<a class="chapter" name="R23">23</a>
<a class="sec" name="38">38</a>&nbsp;I&nbsp;know that most of the Greeks who have written on the memory​<a class="ref" id="ref95" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note95" onmouseover="return Ebox(INARRAY,EdNote,WIDTH,180)" onmouseout="nd();">95</a>
have taken the course of listing images that correspond to a great many
words, so that persons who wished to learn these images by heart would
have them ready without expending effort on a search for them.
I&nbsp;disapprove of their method on several grounds. First, among the
<a id="p223"><span class="pagenum">&nbsp;p223&nbsp;</span></a>innumerable
multitude of words it is ridiculous to collect images for
a&nbsp;thousand. How meagre is the value these can have, when out of the
infinite store of words we shall need to remember now one, and now
another? Secondly, why do we wish to rob anybody of his initiative, so
that, to save him from making any search himself, we deliver to him
everything searched out and ready? Then again, one person is more struck
by one likeness, and another more by another. Often in fact when we
declare that some one form resembles another, we fail to receive
universal assent, because things seem different to different persons.
The same is true with respect to images: one that is <span class="whole">well-defined</span> to us appears relatively inconspicuous to others. <a class="sec" name="39">39</a>&nbsp;Everybody,
therefore, should in equipping himself with images suit his own
convenience. Finally, it is the instructor's duty to teach the proper
method of search in each case, and, for the sake of greater clarity, to
add in illustration some one or two examples of its kind, but not all.
For instance, when I&nbsp;discuss the search for Introductions,
I&nbsp;give a method of search and do not draught a&nbsp;thousand kinds
of Introductions. The same procedure I&nbsp;believe should be followed
with respect to images.
</p><p class="justify">
<a class="chapter" name="R24">24</a>
Now, lest you should perchance regard the memorizing of words either as
too difficult or as of too little use, and so rest content with the
memorizing of matter, as being easier and more useful, I&nbsp;must
advise you why I&nbsp;do not disapprove of memorizing words.
I&nbsp;believe that they who wish to do easy things without trouble and
toil must previously have been trained in more difficult things. Nor
have&nbsp;I included memorization of words to enable us to get
<a id="p225"><span class="pagenum">&nbsp;p225&nbsp;</span></a>verse by
rote, but rather as an exercise whereby to strengthen that other kind of
memory, the memory of matter, which is of practical use. Thus we may
without effort pass from this difficult training to ease in that other
memory. <a class="sec" name="40">40</a>&nbsp;In every discipline
artistic theory is of little avail without unremitting exercise, but
especially in mnemonics theory is almost valueless unless made good by
industry, devotion, toil, and care. You can make sure that you have as
many backgrounds as possible and that these conform as much as possible
to the rules; in pla­cing the images you should exercise every day.
While an engrossing preoccupation may often distract us from our other
pursuits, from this activity nothing whatever can divert us. Indeed
there is never a moment when we do not wish to commit something to
memory, and we wish it most of all when our attention is held by
business of special importance. So, since a ready memory is a useful
thing, you see clearly with what great pains we must strive to acquire
so useful a faculty. Once you know its uses you will be able to
appreciate this advice. To exhort you further in the matter of memory is
not my intention, for I&nbsp;should appear either to have lacked
confidence in your zeal or to have discussed the subject less fully than
it demands.
</p><p class="justify">
I&nbsp;shall next discuss the fifth part of rhetoric. You might rehearse
in your mind each of the first four divisions, and — what is especially
necessary — fortify your knowledge of them with exercise.
</p><hr class="endnotes"><a id="endnotes"></a>
<h2>
The Loeb Editor's Notes:
</h2>
<p class="justify">
<a class="note" id="note1" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref1" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">1</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#2" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.ii.2‑v.9</a>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#10" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
vi.10‑viii.15</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note2" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref2" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">2</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#16" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.ix.16‑x.18
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note3" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref3" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">3</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#19" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.xi.19‑xv.27
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note4" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref4" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">4</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#28" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.xvi.28‑xxiv.40
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note5" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref5" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">5</a>
Style would ordinarily have preceded Delivery and Memory; <i>cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#ref3" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">1.ii.3
</a>
above.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note6" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref6" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">6</a>
Of judicial oratory, the most difficult and important kind; <i>cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/2*.html#1" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">2.i.1
</a>
above.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note7" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref7" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">7</a>
See note on the epideictic kind,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref30" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.vi.10
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note8" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref8" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">8</a>
Cato the Elder and Publius Scipio Nasica always ended their speeches, on
no matter what question, the one with "In my opinion, Carthage must be
destroyed," and the other with "In my opinion, Carthage must be spared";
see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Cato_Major*.html#27" target="Plutarch_E" onmouseover="return Ebox(INARRAY,Plutarch,WIDTH,PlutarchWidth)" onmouseout="nd();">
Plutarch, <i>Marcus Cato</i>&nbsp;27&nbsp;(352)</a>, and
<a href="https://www.livius.org/sources/content/appian/appian-the-punic-wars/appian-the-punic-wars-14#69" target="Livius" onmouseover="return Ebox(INARRAY,toLivius,WIDTH,175)" onmouseout="nd();">
Appian, <i>Pun.</i>&nbsp;8(1).10.69</a>. This <span lang="la" class="Latin">suasoria</span> was common among the rhetoricians; <i>cf.</i>&nbsp;Cicero, <i>De&nbsp;Inv.</i>&nbsp;<a href="https://www.thelatinlibrary.com/cicero/inventione1.shtml#11" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">1.viii.11
</a>
and
<a href="https://www.thelatinlibrary.com/cicero/inventione1.shtml#17" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
1.xii.17</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note9" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref9" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">9</a>
When, in&nbsp;203&nbsp;<span class="small">B.C.</span>, the Carthaginians were in danger from Scipio, they summoned Hannibal at once to Africa.
<a href="https://www.livius.org/sources/content/appian/appian-war-against-hannibal/appian-war-against-hannibal-12#58" target="Livius" onmouseover="return Ebox(INARRAY,toLivius,WIDTH,175)" onmouseout="nd();">
Appian, <i>Hann.</i>&nbsp;7.9.58</a>, reports Hannibal's fear of the
perfidy and ingratitude of his countrymen. Alexandria, once captured,
might have appeared to him as a safe refuge from the Romans and his
enemies at home. Egypt had been weakened by the war with Antiochus the
Great. The deliberations are not referred to in any historical account
that has come down to us; the source may have been L.&nbsp;Coelius
Antipater.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note10" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref10" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">10</a>
A&nbsp;<span lang="la" class="Latin">suasoria</span>&nbsp;referring to the aftermath of Cannae in&nbsp;216&nbsp;<span class="small">B.C.</span>, as described in
<a href="https://www.thelatinlibrary.com/livy/liv.22.shtml#60" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,190)" onmouseout="nd();">
Livy&nbsp;22.60&nbsp;ff.
</a>
Some wished to ransom
<a id="p159x"></a>the prisoners at public cost; others opposed the
disbursement of money by the state, but not ransoming at the expense of
individuals, and would have granted, on surety, loans from the treasury
to those who needed money. T.&nbsp;Manlius Torquatus spoke against the
proposal, which failed. This <span lang="la" class="Latin">suasoria</span> was popular with the rhetoricians; <i>cf.</i>&nbsp;Cicero,
<a href="https://www.thelatinlibrary.com/cicero/oratore3.shtml#109" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Oratore</i>&nbsp;3.28.109</a>, <i>De&nbsp;Offic.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Officiis/1B*.html#40" target="Cicero_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">1.13.40
</a>
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Officiis/3C*.html#113" target="Cicero_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
3.32.113</a>.
</p><p class="ivy">❦</p>
<p class="a0 justify">
<a class="note" id="note11" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref11" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">11</a>
Although Scipio Aemilianus was in fact seeking the <span class="whole">aedile</span>­ship, and not the <span class="whole">consul</span>­ship, for 147&nbsp;<span class="small">B.C.</span>, he was exempted from the law requiring a candidate for the <span class="whole">consul</span>­
ship to have been praetor (and at least two years previously);
at&nbsp;36 (or&nbsp;37) he was also well under the age required (in
Cicero's day 43&nbsp;years) for holding the <span class="whole">consul</span>­ship. He was elected consul in order to deal with Carthage.
</p><p class="i1 b0 a0 justify">
Our author's consistent rule is to refer to the younger Scipio simply as <span lang="la" class="Latin">Scipio</span> (see also
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4A*.html#7" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.v.7</a>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#19" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xiii.19</a>,
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#43" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xxxi.43
</a>
below) and to the elder as <span lang="la" class="Latin">Africanus</span> (see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#22" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xv.22</a>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#34" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xxv.34</a>,
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#42" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xxxi.42</a>).
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note12" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref12" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">12</a>
When examined on its own account, this question might, for example, be
considered as involving a radical change in Roman institutions;
a&nbsp;motive "extraneous" to the question itself might be the effect of
the measure upon other allies now threatening defection.
In&nbsp;90&nbsp;<span class="small">B.C.</span>, L.&nbsp;Julius Caesar put through his law offering full Roman <span class="whole">citizen</span>­ship to all corporate communities in Italy that had not revolted; in the next year the <span lang="la" class="Latin">lex <span class="whole">Plautia-Papiria</span></span> was passed, granting <span class="whole">citizen</span>­
ship to any individual who (a)&nbsp;belonged to a city of Italy allied
with Rome, and (b)&nbsp;resided permanently in Italy, and
(c)&nbsp;applied for <span class="whole">citizen</span>­ship within sixty days.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note13" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref13" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">13</a>
<span lang="el" class="Greek">τὸ συμφέρον</span> (and Injury, <span lang="el" class="Greek">τὸ βλαβερόν</span>) in Aristotle, <i>Rhet.</i>&nbsp;1.3 (1358<span class="small">B</span>). <i>Cf.</i>&nbsp;<a href="https://www.thelatinlibrary.com/cicero/oratore2.shtml#334" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">Cicero, <i>De&nbsp;Oratore</i> 2.82.334</a>: Thus in an advisory speech there is nothing more desirable than Worth (<span lang="la" class="Latin">dignitas</span>) .&nbsp;.&nbsp;. but Advantage generally gains the upper hand."
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note14" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref14" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">14</a>
<span lang="el" class="Greek">τέλος</span>. In Aristotle, <i>Rhet.</i>&nbsp;1.6 (1362<span class="small">A</span>), <span lang="el" class="Greek">σκοπός</span>. The topics drawn from the "ends" of the three different branches of oratory were later called <span lang="el" class="Greek">τελικὰ κεφάλαια</span>. Volkmann, pp299&nbsp;ff., discusses the treatment of these by different rhetoricians. <i>Cf.</i>&nbsp;<a href="https://www.thelatinlibrary.com/cicero/inventione2.shtml#156" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">Cicero, <i>De&nbsp;Inv.</i> 2.li.156&nbsp;ff.</a>
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note15" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref15" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">15</a>
<span lang="el" class="Greek">τὸ χρήσιμον</span>, <span lang="el" class="Greek">ἀναγκαῖον</span>, <span lang="el" class="Greek">ἀκίνδυνον</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note16" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref16" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">16</a>
<span lang="el" class="Greek">τὸ καλόν</span>. Aristotle, <i>Rhet.</i>&nbsp;1.3 (1358<span class="small">B</span>), makes Honour (and Justice) subsidiary to Advantage, but Cicero in
<a href="https://www.thelatinlibrary.com/cicero/inventione2.shtml#156" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Inv.</i> 2.li.156
</a>
sets forth Honour and Advantage as coördinate aims, and Antonius in
<a href="https://www.thelatinlibrary.com/cicero/oratore2.shtml#335" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Oratore</i> 2.82.335
</a>
considers the situation in which Advantage and Honour oppose each other.
The Stoics believed a conflict between Honour and Advantage to be
impossible; see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Officiis/3A*.html#9" target="Cicero_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Cicero, <i>De&nbsp;Offic.</i> 3.2.9&nbsp;ff.
</a>
Perhaps because of Stoic influence, Cicero makes Advantage the sole aim in
<a href="https://www.thelatinlibrary.com/cicero/partitione.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Cicero\'s<BR><I>De Partitione Oratoria</I>'+Lat2+LatSearch+'finis utilitas</SPAN>',WIDTH,195)" onmouseout="nd();">
<i>Part. Orat.</i>&nbsp;24.83</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note17" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref17" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">17</a>
Whether our author ever wrote on these subjects we do not know. See notes on
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note82" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.xvi.28
</a>
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4A*.html#17" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xii.17
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note18" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref18" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">18</a>
<span lang="el" class="Greek">ὀρθόν</span> and <span lang="el" class="Greek">ἐπαινετόν</span> (Aristotle, <i>Eth. Nic.</i> 2.7.11, 1108<span class="small">A</span>).
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note19" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref19" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">19</a>
To be distinguished from <span lang="la" class="Latin">ius</span>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/2*.html#19" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
(2.xiii.19)</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note20" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref20" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">20</a>
<span lang="el" class="Greek">σοφία</span> (and <span lang="el" class="Greek">φρόνησις</span> — the definition shows that <span lang="la" class="Latin">prudentia</span> partakes of the nature of both), <span lang="el" class="Greek">δικαιοσύνη</span>, <span lang="el" class="Greek">ἀνδρεία</span>, <span lang="el" class="Greek">σωφροσύνη</span>. Here rhetoric draws upon philosophy for a catalogue of the virtues; see Plato, <i>Republic</i> 4.428&nbsp;ff. After Plato's example, the Stoics treated these as the primary virtues; see <i>e.g.</i>,&nbsp;the Epitome of Didymus in Stobaeus, 2.7.5&nbsp;b&nbsp;2<!--</A>STOBAEUS2--> (ed. Wachsmuth, 2.60), and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diogenes_Laertius/Lives_of_the_Eminent_Philosophers/7/Zeno*.html#92" target="Diogenes_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Diogenes Laertius&nbsp;7.92</a>. <i>Cf.</i>&nbsp;also Hippolytus, <i>Ref. Omn. Haer.</i>&nbsp;1.20. Aristotle, <i>Rhet.</i>&nbsp;1.9 (1366<span class="small">B</span>),
lists Prudence as well as Wisdom among the elements of Virtue, and adds
Magnificence, Magnanimity, Liberality, and Gentleness. See
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note31" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
note on 3.vi.10
</a>
below, and Kroll, <i>Philologus</i>&nbsp;90&nbsp;(1935), 206&nbsp;ff.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note21" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref21" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">21</a>
<i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#4" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">3.iii.4
</a>
below; Cicero,
<a href="https://www.thelatinlibrary.com/cicero/inventione2.shtml#160" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Inv.</i> 2.liii.160</a>,
<a href="https://www.thelatinlibrary.com/cicero/nd3.shtml#38" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Nat. Deor.</i>&nbsp;3.15.38</a>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Officiis/1A*.html#15" target="Cicero_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
<i>De&nbsp;Offic.</i>&nbsp;1.5.15</a>,
<a href="https://droitromain.univ-grenoble-alpes.fr/Auteurs_anciens/delegibus1_lat.htm#6" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Leg.</i>&nbsp;1.6.19</a>; Ulpian in
<a id="p163x"></a><a href="https://www.thelatinlibrary.com/justinian/digest1.shtml" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,190)" onmouseout="nd();">
Justinian, <i>Dig.</i>&nbsp;1.1.10</a>. On this concept (which was Greek in origin; <i>cf.</i>,&nbsp;<i>e.g.</i>, Aristotle, <i>Top.</i>&nbsp;6.5 [143&nbsp;<span class="small">A</span>16], 6.7 [145&nbsp;<span class="small">B</span>36], <i>Eth. Nic.</i>&nbsp;5.9 [1133<span class="small">B</span>], <i>Rhet.</i>&nbsp;1.9 [1366&nbsp;<span class="small">B</span>9], and the Stoic definition in Stobaeus, <i>loc.&nbsp;cit.</i>), see Leopold Wenger, "Suum Cuique in antiken Urkunden," in <i>Aus der Geisteswelt des Mittelalters</i> (Grabmann Festschrift), Münster, 1935, 1.1415‑25, and Felix Senn, <i>De&nbsp;la justice et du droit</i>, Paris, 1927, pp1‑54.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note22" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref22" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">22</a>
<i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#6" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">3.iii.6
</a>
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#35" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xxv.35
</a>
below, and the definition in
<a href="https://www.thelatinlibrary.com/cicero/inventione2.shtml#163" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
Cicero, <i>De&nbsp;Inv.</i> 2.liv.163</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note23" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref23" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">23</a>
<i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Moralia/De_virtute_morali*.html#the_names_of_virtue" target="Plutarch_E" onmouseover="return Ebox(INARRAY,Plutarch,WIDTH,PlutarchWidth)" onmouseout="nd();">Plutarch, <i>De&nbsp;virt. mor.</i>&nbsp;2 (441<span class="small">A</span>)</a>: "Virtue, when it moderates our desires (<span lang="el" class="Greek">ἐπιθυμίαν κοσμοῦσα</span>) and defines the mean and the seasonable in our pleasures, is called Temperance."
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note24" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref24" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">24</a>
<span lang="el" class="Greek">ἤθη καὶ νόμοι</span>, <span lang="el" class="Greek">ἔθη καὶ νόμιμα</span>. <i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#2" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">1.ii.2
</a>
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/2*.html#19" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
2.xii.19
</a>
above.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note25" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref25" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">25</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#4" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.iii.4‑5</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note26" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref26" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">26</a>
<a href="https://www.perseus.tufts.edu/hopper/text?doc=Thuc.+3.82" target="offsite" onmouseover="return Ebox(INARRAY,Thucydides,WIDTH,220)" onmouseout="nd();">
Thucydides, 3.82</a>, describing the moral effects of the revolutions in
the Hellenic world during the fifth year of the Peloponnesian war
(427‑6&nbsp;<span class="small">B.C.</span>), tells how men changed as
they thought fit the accepted value of words in their relation to
things: "For reckless audacity came to be regarded as the courage of <span class="whole">self-sacrifice</span> for party, cautious delay as <span class="whole">fair-seeming</span> cowardice, moderation as a screen for unmanliness,
<a id="p169x"></a>and sagacity in all things as general fecklessness;" see also Cato in
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Sallust/Bellum_Catilinae*.html#52.11" target="Sallust_E" onmouseover="return Ebox(INARRAY,EPlusL,WIDTH,175)" onmouseout="nd();">
Sallust, <i>Cat.</i>&nbsp;52.11</a>. Our author here uses the figure <span lang="la" class="Latin">distinctio</span> (<span lang="el" class="Greek">παραδιασστολή</span>); see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#note100" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
note on 4.xxv.35
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note27" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref27" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">27</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/2*.html#28" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
2.xviii.28&nbsp;ff.</a>
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note28" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref28" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">28</a>
A&nbsp;<span lang="la" class="Latin">suasoria</span> used also by Cicero, in
<a href="https://www.thelatinlibrary.com/cicero/inventione2.shtml#171" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Inv.</i> 2.lvii.171</a>, concerning the inhabitants of Casilinum in Campania, after the heroic defence of 216&nbsp;<span class="small">B.C.</span> against Hannibal.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note29" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref29" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">29</a>
The proverb was extremely common in Greek and Latin literature; see Otto, <i>s.v.</i>&nbsp;"fortuna"&nbsp;9, p144.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note30" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref30" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">30</a>
<i>Cf.</i>&nbsp;<a href="https://www.thelatinlibrary.com/cicero/inventione2.shtml#177" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">Cicero, <i>De&nbsp;Inv.</i> 2.lix.177‑8</a>. The epideictic kind, like the deliberative (<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#2" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">3.ii.2‑v.19
</a>
above), receives only a sketchy treatment from our author — evidence of the dominant position which the judicial kind, with its <span lang="la" class="Latin">status</span>
system, held in Hellenistic rhetoric. Despite the Epicurean notion that
only epideictic was amenable to rules, the judicial kind was in fact
the easiest to systematize, even as it was by far the most often
employed in Hellenistic times. The Greek term "epideictic" did not
primarily emphasize the speaker's virtuosity, nor was the Latin
equivalent <span lang="la" class="Latin">demonstrativum</span> intended to imply logical demonstration. Whereas in both
<a id="p173x"></a>deliberative and judicial causes the speaker seeks to
persuade his hearers to a course of action, in epideictic his primary
purpose is by means of his art to impress his ideas upon them, without
action as a goal. On the scope and purpose of epideictic, and on the
discrepancies between our author's treatment and that of Aristotle (<i>Rhet.</i>&nbsp;1.3, 1358<span class="small">B</span>), see D.&nbsp;A.&nbsp;G.&nbsp;Hinks, <i>Class. Quart.</i>&nbsp;30&nbsp;(1936), 170‑6<!--</A>JOURNAL:CQ:30-->; <i>cf.</i>&nbsp;also
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/3A*.html#4" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Quintilian, 3.4.1&nbsp;ff.</a>, and Volkmann, pp19&nbsp;ff. In the Stoic scheme "encomiastic" was used instead of "epideictic"; see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diogenes_Laertius/Lives_of_the_Eminent_Philosophers/7/Zeno*.html#42" target="Diogenes_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Diogenes Laertius&nbsp;7.42</a>. This term, for which <span lang="la" class="Latin">laudativum</span> (see
<a href="https://www.thelatinlibrary.com/cicero/partitione.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Cicero\'s<BR><I>De Partitione Oratoria</I>'+Lat2+LatSearch+'laudationes</SPAN>',WIDTH,195)" onmouseout="nd();">
Cicero, <i>Part. Orat.</i>&nbsp;3.10</a>, and Quintilian,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/3A*.html#3.14" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
3.3.14</a>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/3A*.html#4.12" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
3.4.12</a>) would be the Latin equivalent, actually corresponds more closely to our author's definition of the <span lang="la" class="Latin">genus</span> than does <span lang="la" class="Latin">demonstrativum</span>. Doxapatres (Rabe, <i>Proleg. Syll.</i>,
pp149&nbsp;ff.) argues for the primacy of the deliberative kind,
setting the judicial in the second place, and the epideictic (panegyric)
last; <i>cf.</i>&nbsp;Isocrates, <i>Paneg.</i>&nbsp;4<!-- ISOCRATES -->, <i>Antid.</i>&nbsp;46&nbsp;ff.<!-- ISOCRATES -->, <i>Panath.</i>&nbsp;271<!-- ISOCRATES -->. See also Stanley Wilcox, <i>Harvard Studies in Class. Philol.</i>&nbsp;53&nbsp;(1942), 121‑155<!--</A>JOURNAL:HSCP long, dull-->.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note31" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref31" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">31</a>
The classification is Platonic and Aristotelian; see, <i>e.g.</i>, Plato, <i>Gorgias</i> 477<span class="small">C</span>, <i>Euthyd.</i>&nbsp;279, <i>Philebus</i>&nbsp;48<span class="small">E</span>, <i>Laws</i>&nbsp;697<span class="small">B</span>, 727<span class="small">A</span>&nbsp;ff., <i>Epist.</i>&nbsp;8.355<span class="small">B</span> (<i>cf.</i>&nbsp;also <i>Phaedrus</i> 241<span class="small">C</span>); Aristotle, <i>Eth. Nic.</i>&nbsp;1.8, 1098<span class="small">B</span> ("an ancient classification and one accepted by philosophers") <i>Magna Moral.</i>&nbsp;1.3 (1184<span class="small">B</span>), <i>Protrepticus</i> (see <i>Oxyrh. Pap.</i> 4.82&nbsp;ff.). It also appears early in rhetorical theory; see <i>Rhet. ad&nbsp;Alex.</i>&nbsp;1 (1422<span class="small">A</span>). <i>Cf.</i>&nbsp;also Areius Didymus in Stobaeus, 2.7.14<!--</A>STOBAEUS2-->;
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diogenes_Laertius/Lives_of_the_Eminent_Philosophers/5/Aristotle*.html#30" target="Diogenes_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Diogenes Laertius 5.30&nbsp;ff.</a>; Clemens Alex., <i>Paedagogus</i> 2.10.102<!--</A>CLEMENT-->; Hippolytus, <i>Ref. Omn. Haer.</i>&nbsp;1.20; Sextus Empiricus, <i>Adv. Ethic.</i>&nbsp;3.45; Aelius Aristides 45.17; Cicero,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Finibus/3*.html#43" target="Cicero_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
<i>De&nbsp;Fin.</i>&nbsp;3.14.43</a>, <i>De&nbsp;Inv.</i>
<a href="https://www.thelatinlibrary.com/cicero/inventione1.shtml#101" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
1.liii.101
</a>
and
<a href="https://www.thelatinlibrary.com/cicero/inventione2.shtml#177" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
2.lix.177</a>,
<a href="https://www.thelatinlibrary.com/cicero/oratore3.shtml#115" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Oratore</i>&nbsp;3.29.115</a>,
<a href="https://www.thelatinlibrary.com/cicero/partitione.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Cicero\'s<BR><I>De Partitione Oratoria</I>'+Lat2+LatSearch+'bonarum</SPAN>',WIDTH,195)" onmouseout="nd();">
<i>Part. Orat.</i>&nbsp;11.38</a>,
<a href="https://www.thelatinlibrary.com/cicero/topica.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Cicero\'s Topica'+Lat2+LatSearch+'Ad tertium</SPAN>',WIDTH,195)" onmouseout="nd();">
<i>Top.</i> 23.89</a>; Apsines, <i>Ars Rhet.</i>, in <span class="whole">Spengel-Hammer</span> 1(2).312.7&nbsp;ff.; and see Claus Peters, pp71‑83.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note32" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref32" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">32</a>
<span lang="el" class="Greek">τὰ ἐκτὸς ἀγαθά</span>, <span lang="el" class="Greek">τὰ ἐπίκτητα</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note33" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref33" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">33</a>
<span lang="el" class="Greek">εὐγένεια</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note34" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref34" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">34</a>
<span lang="el" class="Greek">παιδεία</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note35" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref35" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">35</a>
<span lang="el" class="Greek">πλοῦτος</span>, <span lang="el" class="Greek">χρήματα</span>, <span lang="el" class="Greek">κτήματα</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note36" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref36" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">36</a>
<span lang="el" class="Greek">δυνάμεις</span>, <span lang="el" class="Greek">δυναστεία</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note37" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref37" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">37</a>
<span lang="el" class="Greek">εὐδοξία</span>, <span lang="el" class="Greek">τιμή</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note38" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref38" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">38</a>
<span lang="el" class="Greek">πατρίς</span>, <span lang="el" class="Greek">πόλις</span>, <span lang="el" class="Greek">ἔθνος</span>, <span lang="el" class="Greek">πολιτεία</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note39" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref39" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">39</a>
<span lang="el" class="Greek">φίλοι</span>. <i>Cf.</i>&nbsp;Eutychus in
<a href="https://www.thelatinlibrary.com/plautus/mercator.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Plautus\' <I>Mercator</I>'+Lat2+LatSearch+'sodales</SPAN>',WIDTH,190)" onmouseout="nd();">
Plautus, <i>Mercator</i>&nbsp;845‑6</a>: "What I&nbsp;kept seeking was
at home. There I&nbsp;found six companions: life, friendship, native
land, gladness, fun, and sport."
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note40" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref40" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">40</a>
<span lang="el" class="Greek">σῶμα</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note41" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref41" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">41</a>
<span lang="el" class="Greek">ποδώκεια</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note42" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref42" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">42</a>
<span lang="el" class="Greek">ἰσχύς</span>, <span lang="el" class="Greek">ῥώμη</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note43" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref43" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">43</a>
<span lang="el" class="Greek">κάλλος</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note44" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref44" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">44</a>
<span lang="el" class="Greek">ὑγίεια</span>, <span lang="el" class="Greek">εὐεξία</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note45" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref45" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">45</a>
<span lang="el" class="Greek">ἀρεταὶ ψυχῆς</span> — properly, Virtues of the Soul. See
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note20" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
note on 3.ii.3
</a>
above. Our author and Cicero in <i>De&nbsp;Inv.</i> differ from the <i>Rhet. ad&nbsp;Alex.</i>, Aristotle, and Theon in including only the "primary" virtues; see Georg Reichel, <i>Quaestiones Progymnasm.</i>, diss. Leipzig, 1909, pp90&nbsp;ff.
</p><p class="ivy">❦</p>
<p class="a0 justify">
<a class="note" id="note46" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref46" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">46</a>
The <span lang="la" class="Latin">tractatio</span>&nbsp;is based upon the parts of the discourse, and thus follows the <span class="whole">pre-Aristotelian</span> rhetorical theory.
</p><p class="i1 b0 a0 justify">
Note that unlike judicial (see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#6" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
1.iv.6</a>) and deliberative
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#7" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
(3.iv.7)
</a>
oratory, epideictic lacks the Subtle Approach (<span lang="la" class="Latin">insinuatio</span>).
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note47" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref47" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">47</a>
Or perhaps: "from one's praise of others what one's own character is."
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note48" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref48" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">48</a>
<i>Cf.</i>&nbsp;Isocrates, <i>Paneg.</i>&nbsp;13<!-- ISOCRATES -->: "For
I&nbsp;notice that the other speakers in their Introductions mollify
their audience and make excuses for what they are going to say
.&nbsp;.&nbsp;. some saying that it is hard to find words to match the
greatness of the deeds", and <i>Panath.</i>&nbsp;36<!-- ISOCRATES -->; Demosthenes, <i>Phil.</i>&nbsp;2.11; and also
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4A*.html#12" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.viii.12
</a>
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4C*.html#51" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xxxix.51
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note49" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref49" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">49</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#12" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
1.viii.12‑ix.16</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note50" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref50" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">50</a>
If a noble death, <span lang="el" class="Greek">εὐθανασία</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note51" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref51" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">51</a>
<i>I.e.</i>, the epideictic. As a <span lang="la" class="Latin">progymnasma</span> it is the type <span lang="el" class="Greek">περὶ ἐγκωμίου καὶ ψόγου</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note52" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref52" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">52</a>
In the Peripatetic order of the <span lang="la" class="Latin">officia oratoris</span> Style followed Invention in second place, Arrangement being third; <i>cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#3" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">1.ii.3
</a>
above, and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note5" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
the note on&nbsp;3.i.1</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note53" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref53" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">53</a>
<span lang="el" class="Greek">τάξις</span>, <span lang="el" class="Greek">οἰκονομία</span>.
Corax and Tisias were the first to set up a theory of Arrangement.
Sulpitius Victor&nbsp;14 (Halm, p320) distinguishes between the Natural
Arrangement (<span lang="la" class="Latin">ordo naturalis</span>) and the Artistic (<span lang="la" class="Latin">ordo artificiosus</span>, <span lang="el" class="Greek">οἰκονομία</span>), the former corresponding to our author's <span lang="la" class="Latin">ordo artificiosus</span> (see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#17" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.ix.17
</a>
below), the <span lang="la" class="Latin">genus ab&nbsp;institutione artis profectum</span>, and
<a id="p185x"></a>the latter to our author's <span lang="la" class="Latin">genus ad casum temporis adcommodatum</span>. <i>Cf.</i>&nbsp;Quintilian's <span lang="la" class="Latin">oeconomica dispositio</span> in
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/7D*.html#10.11" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
7.10.11</a>. Athanasius (probably fourth Christian century), in Rabe, <i>Proleg. Syll.</i>, p176, distinguishes <span lang="el" class="Greek">τάξις</span> from <span lang="el" class="Greek">οἰκονομία</span> on the same principle.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note54" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref54" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">54</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#4" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
1.iii.4</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note55" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref55" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">55</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/2*.html#28" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
2.xviii.28</a>. <span lang="la" class="Latin">Conclusio</span> is there called <span lang="la" class="Latin">complexio</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note56" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref56" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">56</a>
On the principle of "anomaly" rather than "analogy."
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note57" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref57" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">57</a>
But in
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#10" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
1.vi.10
</a>
our author advises us in such circumstances to use the Subtle Approach, and to open with something that may provoke laughter.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note58" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref58" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">58</a>
Quintilian,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/5C*.html#12.14" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
5.12.14</a>, calls this the Homeric disposition, from <i>Il.</i>&nbsp;4.297‑9: "And first he [Nestor] arrayed the horsemen with horses and chariots, and behind them the <span class="whole">foot-soldiers</span>, many and valiant, to be a bulwark of battle. But the weaklings he drove into the midst." <i>Cf.</i>&nbsp;also Longinus, in <span class="whole">Spengel-Hammer</span> 1(2).185.16&nbsp;ff.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note59" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref59" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">59</a>
<i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#3" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">1.ii.3
</a>
above.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note60" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref60" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">60</a>
<i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.2" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">Quintilian, 11.3.2</a>: "But delivery itself has a marvellously <span class="whole">power</span>­ful effect in oratory; for the nature of the material we have composed in our minds is not so important
<a id="p189x"></a>as how we deliver it;"
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.7" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
11.3.7</a>: "Cicero also thinks action to be the dominant element in oratory;"
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.5" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
11.3.5‑6</a>: "For my part I&nbsp;would affirm that a mediocre speech
supported by all the power of delivery will have more force than the
best speech devoid of that power. That is why Demosthenes, asked what
was primary in the whole task of oratory, gave the palm to delivery, and
gave it second and third place as well. .&nbsp;.&nbsp;. So that we may
assume that he thought it to be not merely the first, but the only
virtue of oratory" (<i>cf.</i>&nbsp;also Philodemus, <i>Rhet.</i>, ed.&nbsp;Sudhaus, 1.196; Cicero,
<a href="https://www.thelatinlibrary.com/cicero/brut.shtml#142" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>Brutus</i>&nbsp;37.142</a>,
<a id="p190x"></a><a href="https://www.thelatinlibrary.com/cicero/orator.shtml#56" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();"><i>Orator</i>&nbsp;17.56</a>;
<a href="http://www.attalus.org/old/orators2.html#845" target="offsite" onmouseover="return Ebox(INARRAY,2,WIDTH,175)" onmouseout="nd();">
Plutarch, <i>Vitae Dec. Orat.</i>&nbsp;845<span class="small">B</span></a>; Longinus, in <span class="whole">Spengel-Hammer</span> 1(2).195; Theon&nbsp;5, in Spengel 2.104&nbsp;f.). Our author is probably following Theophrastus; Athanasius (Rabe, <i>Proleg. Syll.</i>, p177) says that to Theophrastus "the most important thing for persuasion in rhetoric is delivery." <i>Cf.</i>&nbsp;Philodemus, <i>Rhet.</i>, ed.&nbsp;Sudhaus&nbsp;1.93 (I&nbsp;use Gomperz' restoration): "Of the six, or as some hold, seven parts of rhetoric, Athenaeus<!--</A>ATHENAEUS:WHR--> [second century&nbsp;<span class="small">B.C.</span>] said that the most important is delivery;" Longinus, in <span class="whole">Spengel-Hammer</span>
1(2).194: "Delivery is of greatest importance for proof." Thrasymachus
maintained that delivery is given us by nature, not by art
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/3A*.html#3.4" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
(Quintilian, 3.3.4)</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note61" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref61" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">61</a>
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diogenes_Laertius/Lives_of_the_Eminent_Philosophers/5/Theophrastus*.html#48" target="Diogenes_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Diogenes Laertius, 5.48</a>, lists a work on delivery by Theophrastus.
L.&nbsp;Plotius Gallus, friend of Marius, wrote about Gesture as
practised in his day
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.143" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
(Quintilian, 11.3.143)</a>; whether this work antedated our treatise we do not know. Theophrastus was probably the first to make Delivery a
<a id="p191x"></a>fourth <span lang="la" class="Latin">officium oratoris</span> (adding to it Invention, Style, and Arrangement, Aristotle's scheme in the <i>Rhetoric</i>); Aristotle (see <i>Rhet.</i>&nbsp;3.1, 1403<span class="small">B</span>) did not fully develop the theory of delivery. The Stoics followed Theophrastus; for their scheme see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#note9" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
note on 1.ii.3
</a>
above. See also Philodemus on delivery, in H.&nbsp;M.&nbsp;Hubbell, <i>The Rhetorica of Philodemus</i>, New&nbsp;Haven, 1920, pp300‑1.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note62" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref62" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">62</a>
The divisions are probably Theophrastan (<span lang="el" class="Greek">ἡ&nbsp;κίνησις τοῦ σώματος καὶ ὁ&nbsp;τόνος τῆς φωνῆς</span>); see Athanasius, in Rabe, <i>Proleg. Syll.</i>, p177. <i>Cf.</i>&nbsp;Longinus, in <span class="whole">Spengel-Hammer</span> 1(2).194: <span lang="el" class="Greek">διάθεσις σώματός τε καὶ τόνου φωνῆς</span>, and Dionysius Halic., <i>De&nbsp;Demosth.</i>&nbsp;53: <span lang="el" class="Greek">τὰ πάθη τὰ τῆς φωνῆς καὶ τὰ σχήματα τοῦ σώματος</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note63" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref63" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">63</a>
<i>Cf.</i>&nbsp;Cicero's study of Voice in <i>De&nbsp;Oratore</i>
<a href="https://www.thelatinlibrary.com/cicero/oratore3.shtml#213" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
3.56.213‑58.219</a>,
<a href="https://www.thelatinlibrary.com/cicero/oratore3.shtml#224" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
3.60.224‑61.227</a>, and
<a href="https://www.thelatinlibrary.com/cicero/orator.shtml#55" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>Orator</i> 17.55‑18.60</a>; Quintilian's in
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.14" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
11.3.14‑65</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note64" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref64" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">64</a>
<span lang="la" class="Latin">Cura</span> comprised methods derived from
rhetoric, music, and acting, but was in part also dietetic and medical
in nature; see Armin Krumbacher, <i>Die Stimmbildung der Redner im Altertum bis auf die Zeit Quintilians</i>, Paderborn, 1920, esp.&nbsp;pp101‑7.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note65" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref65" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">65</a>
Note that these references to <span lang="la" class="Latin">declamatio</span>, the earliest in extant Latin literature, appear in connection with delivery. <span lang="la" class="Latin">Declamatio</span> =&nbsp;probably <span lang="el" class="Greek">ἀναφώνησις</span>. See S.&nbsp;F.&nbsp;Bonner, <i>Roman Declamation in the Late Republic and Early Empire</i>, Liverpool 1949, p20, note&nbsp;3.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note66" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref66" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">66</a>
The <span lang="la" class="Latin">phonasci</span>, teachers of singing and declamation.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note67" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref67" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">67</a>
The Rhodian school opposed the overloud delivery of the Asiatic orators.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note68" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref68" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">68</a>
<i>Cf.</i>&nbsp;Dionysius Halic., <i>De&nbsp;Composit. Verb.</i>,
ch.&nbsp;23, on the smooth mode of composition: "It limits
.&nbsp;.&nbsp;. the measure of the period so that a man's full breath
will be able to encompass it;"
<a href="https://www.thelatinlibrary.com/cicero/brut.shtml#34" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
Cicero, <i>Brutus</i>&nbsp;8.34</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note69" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref69" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">69</a>
Our author repeats the thought of the first sentence of Sect.&nbsp;21<!-- DON'T LINK --> immediately above.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note70" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref70" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">70</a>
He proceeds at once to do so; see 3.xiii.23‑xiv.25<!-- DON'T LINK -->. The detailed rules that follow belong to a rhetoric later than that of Theophrastus, who apparently did not hand down many
<a id="p195x"></a>precepts of delivery. See Johannes Stroux, <i>De&nbsp;Theophrasti virtutibus dicendi</i>, Leipzig, 1912, p70; Maximilian Schmidt, <i>Commentatio de&nbsp;Theophrasto rhetore</i>, Halle, 1839, p61.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note71" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref71" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">71</a>
<span lang="el" class="Greek">ἀνειμένη</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note72" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref72" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">72</a>
<span lang="la" class="Latin">Contentio</span> (<span lang="el" class="Greek">ἐναγώνιος λόγος</span>) represents the impassioned, vehement address of formal debate, <span lang="la" class="Latin">sermo</span> the informal language of ordinary conversation (<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Officiis/1E*.html#R37" target="Cicero_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">Cicero, <i>De&nbsp;Offic.</i> 1.37.132</a><!--</A>CICERO:OFFICIIS:Latin would be better-->: <span lang="la" class="Latin">sermo in circulis, disputationibus, congressionibus familiarium versetur, sequatur etiam convivia</span>). Our author's treatment seems to have a Peripatetic cast; see Aristotle, <i>Rhet.</i>&nbsp;3.12 (1413<span class="small">B</span>). <i>Cf.</i>&nbsp;Cicero, <i>l.c.</i> (in&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Officiis/1E*.html#R37" target="Cicero_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();"><i>De&nbsp;Offic.</i>, Bk.&nbsp;1</a>, he follows the Stoic philosopher Panaetius): "Rules for <span lang="la" class="Latin">contentio</span> we have from the rhetoricians. There are none for <span lang="la" class="Latin">sermo</span>; yet I&nbsp;do not know why there cannot be for <span lang="la" class="Latin">sermo</span>, too."
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note73" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref73" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">73</a>
<i>Cf.</i>&nbsp;the definition of <span lang="la" class="Latin">dignitas</span>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4A*.html#18" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xiii.18
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note74" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref74" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">74</a>
The same definition of <span lang="la" class="Latin">narratio</span> as in
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/1*.html#4" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
1.iii.4
</a>
above.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note75" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herenni*.html#ref75" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">75</a>
The Facetious belongs naturally to <span lang="la" class="Latin">sermo</span>; see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note72" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
note on <span lang="la" class="Latin">contentio</span>
</a>
above. The definition recalls the difference (<i>e.g.</i>, Aristotle, <i>Eth. Nic.</i> 4.14, 1128) between the wit whose jests are in good taste (<span lang="el" class="Greek">εὐτράπελος</span>), and the buffoon (<span lang="el" class="Greek">βωμολόχος</span>).
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note76" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref76" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">76</a>
Amplification and Appeal to Pity are separated in
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/2*.html#47" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
2.xxx.47
</a>
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/2*.html#50" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
2.xxxi.50
</a>
above; <i>cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4A*.html#11" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">4.viii.11
</a>
(the Grand Style),
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4B*.html#38" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xxviii.38
</a>
(Reduplication),
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4C*.html#66" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.liii.66
</a>
(Personification), and also
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4C*.html#51" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xxxix.51
</a>
(Vivid Description) below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note77" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref77" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">77</a>
On the speaker's delivery as against the actor's see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#26" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.xv.26
</a>
below;
<a href="https://www.thelatinlibrary.com/cicero/orator.shtml#86" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
Cicero, <i>Orator</i>&nbsp;25.86</a>; Quintilian, 11.3.<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.57" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">57</a>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.181" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
181&nbsp;ff.</a>
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note78" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref78" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">78</a>
For the fullest extant treatment of gesture in ancient rhetoric see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Quintilian, Bk.&nbsp;11, ch.&nbsp;3</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note79" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref79" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">79</a>
Here doubtless is the Theophrastan tradition of <span lang="el" class="Greek">τὸ πρέπον</span> (see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4A*.html#note57" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
note on&nbsp;4.x.15
</a>
below); yet Athenaeus,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Athenaeus/1B*.html#T21a.4" target="Athenaeus_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
1.20</a>, says <a id="p203x"></a>that Theophrastus gave free play to gestures in his own delivery. <i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#24" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">3.xiv.24
</a>
above; also Cicero, <i>De&nbsp;Oratore</i>
<a href="https://www.thelatinlibrary.com/cicero/oratore2.shtml#242" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
2.59.242</a>,
<a href="https://www.thelatinlibrary.com/cicero/oratore3.shtml#220" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
3.59.220</a>;
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.89" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Quintilian, 11.3.89</a>;
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Gellius/1*.html#5" target="Gellius_E" onmouseover="return Ebox(INARRAY,EPlusL,WIDTH,175)" onmouseout="nd();">
Gellius&nbsp;1.5</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note80" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref80" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">80</a>
<i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.123" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">Quintilian, 11.3.123</a>: "Slapping the thigh, which, it is believed, Cleon [see
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Nicias*.html#8.3" target="Plutarch_E" onmouseover="return Ebox(INARRAY,Plutarch,WIDTH,PlutarchWidth)" onmouseout="nd();">
Plutarch, <i>Nicias</i>&nbsp;8</a>] was the first to introduce at
Athens, is in common use; it is becoming as a sign of indignation and
also excites the hearer. Cicero
<a href="https://www.thelatinlibrary.com/cicero/brut.shtml#278" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
[<i>Brutus</i>&nbsp;80.278]
</a>
misses this in Calidius." In Lucian, <i>Rhetor. Praeceptor</i>&nbsp;19<!--</A>LUCIAN-->, the young learner is satirically encouraged to make use of this gesture.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note81" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref81" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">81</a>
On ancient mnemonics see Helga Hajdu, <i>Das mnemotechnische Schrifttum des Mittelalters</i> (Vienna, Amsterdam, and Leipzig, 1936), pp11‑23, and L.&nbsp;A.&nbsp;Post, <i>Class. Weekly</i>&nbsp;<a id="p205x"></a>25&nbsp;(1932)<!--</A>JOURNAL:CW:25-->, 105‑110; on Memory in oral literature, J.&nbsp;A.&nbsp;Notopoulos, <i>Trans. A. Philo. Assn.</i>&nbsp;69&nbsp;(1938), 465‑493<!--</A>JOURNAL:TAPA:69-->. The rhetorical interest in <span lang="la" class="Latin">memoria</span>
appears early, among the sophists, who valued its uses in the learning
of commonplaces and for improvisation. Our author's mnemonic system is
the oldest extant. Whether such pictorial methods were widely used by
the orators we do not know, but the theory persists to this day. See
also Longinus, in <span class="whole">Spengel-Hammer</span> 1(2).197‑206;
<a href="https://www.thelatinlibrary.com/cicero/oratore2.shtml#350" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
Cicero, <i>De&nbsp;Oratore</i> 2.85.350‑88.360</a>; and esp.&nbsp;Quintilian's historical and critical treatment,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11B*.html#1" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
11.2.1‑51</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note82" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref82" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">82</a>
Whether our author ever published such an explanation we do not know. See notes on
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#note17" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.ii.3
</a>
and
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/4A*.html#7" onmouseover="return Ebox(INARRAY,0,WIDTH,175)" onmouseout="nd();">
4.xii.17</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note83" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref83" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">83</a>
For the commonplace <i>cf.</i>&nbsp;Isocrates, <i>Adv.&nbsp;Soph.</i> 14&nbsp;ff.<!-- ISOCRATES -->, <i>Antid.</i>&nbsp;189&nbsp;ff.<!-- ISOCRATES -->; Plato, <i>Phaedrus</i> 269<span class="small">D</span>; Cicero,
<a href="https://web.archive.org/web/20240222190042/http://www.forumromanum.org/literature/cicero/arch.html#15" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>Pro Archia</i>&nbsp;7.15</a>,
<a href="https://www.thelatinlibrary.com/cicero/tusc2.shtml#13" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>Tusc. Disp.</i>&nbsp;2.13</a>, Crassus in
<a href="https://www.thelatinlibrary.com/cicero/oratore1.shtml#113" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Oratore</i> 1.25.113&nbsp;ff.</a>;
<a href="https://www.thelatinlibrary.com/horace/arspoet.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Horace\'s Ars Poetica'+Lat2+LatSearch+'Natura fieret</SPAN>',WIDTH,195)" onmouseout="nd();">
Horace, <i>Ars&nbsp;Poet.</i> 408‑11</a>; the comic&nbsp;(?) poet Simylus, in Stobaeus, 4.18&nbsp;α&nbsp;4<!--</A>STOBAEUS4-->;
<a href="https://archive.org/stream/rhetoresgraeci00spen#page/286/mode/2up/" target="offsite" onmouseover="return Ebox(INARRAY,2,WIDTH,175)" onmouseout="nd();">
Longinus, <i>De&nbsp;Sublim.</i>&nbsp;36.4</a>; Quintilian,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/2C*.html#19" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
2.19.1&nbsp;ff.</a>, and (on Delivery)
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11C*.html#3.11" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
11.3.11&nbsp;ff.</a>; and for its application
<a id="p207x"></a>to <span lang="la" class="Latin">memoria</span> Antonius in
<a href="https://www.thelatinlibrary.com/cicero/oratore2.shtml#360" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
Cicero, <i>De&nbsp;Oratore</i> 2.88.360</a>, and Longinus, in <span class="whole">Spengel-Hammer</span> 1(2).204.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note84" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref84" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">84</a>
<i>Cf.</i>&nbsp;<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#36" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">3.xxii.36
</a>
below.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note85" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref85" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">85</a>
<i>Cf.</i>&nbsp;"the table of my memory,"
<a href="http://shakespeare.mit.edu/hamlet/hamlet.1.5.html" target="offsite" onmouseover="return Ebox(EClickHere+'Shakespeare\'s play<BR>(opens in another window);<BR>search for '+SearchF+'the table'+CloseF+'',WIDTH,185)" onmouseout="nd();">
Shakespeare, <i>Hamlet</i>&nbsp;1.5.98</a>. For the analogy with wax <i>cf.</i>&nbsp;Socrates in Plato, <i>Theaet.</i>&nbsp;191<span class="small">CD</span>; Cicero,
<a href="https://www.thelatinlibrary.com/cicero/partitione.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Cicero\'s<BR><I>De Partitione Oratoria</I>'+Lat2+LatSearch+'tamquam cera</SPAN>',WIDTH,195)" onmouseout="nd();">
<i>Part. Orat.</i>&nbsp;6.26</a>, and in
<a href="https://www.thelatinlibrary.com/cicero/oratore2.shtml#360" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
<i>De&nbsp;Oratore</i> 2.88.360</a>, Charmadas (<i>fl.</i>&nbsp;107&nbsp;<span class="small">B.C.</span>) and Metrodorus (born <i>c.</i>&nbsp;150&nbsp;<span class="small">B.C.</span>); and the seal-ring in Aristotle, <i>De&nbsp;Mem. et Recollect.</i>
<a id="p209x"></a>450<span class="small">AB</span>. <i>Cf.</i>&nbsp;also, in Theophrastus, <i>De&nbsp;Sens.</i>&nbsp;51‑2<!--</A>THEOPHRASTUS:DE SENSIBUS-->,
Democritus' theory that in vision the air is moulded like wax, and see
the interpretation of this passage by Paul Friedländer, <i>Die platonischen Schriften</i>, Berlin and Leipzig, 1930, p448, note&nbsp;1.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note86" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref86" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">86</a>
Thus <span lang="la" class="Latin">memoria</span> embraces the speaker's command of his material as well as of the words.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note87" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref87" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">87</a>
According to
<a href="https://penelope.uchicago.edu/Thayer/L/Roman/Texts/Macrobius/Saturnalia/7*.html#13.7" target="Macrobius" onmouseover="return Ebox(INARRAY,LatinRef1,WIDTH,155)" onmouseout="nd();">
Macrobius, <i>Sat.</i>&nbsp;7.13.7‑8</a>, the anatomists spoke of a nerve which extends from the heart to the fourth finger of the left hand (the <span lang="la" class="Latin">digitus medicinalis</span>), where it interlaces into the other nerves of that finger; the finger was therefore ringed, as with a crown. <span lang="la" class="Latin">Testiculi</span> suggests <span lang="la" class="Latin">testes</span>
<a id="p215x"></a>(witnesses). Of the scrotum of the ram purses were
made; thus the money used for bribing the witnesses may perhaps also be
suggested.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note88" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref88" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">88</a>
At
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#29" onmouseover="return Ebox(INARRAY,5,WIDTH,140)" onmouseout="nd();">
3.xvi.29
</a>
above <span lang="la" class="Latin">formae</span> is used to describe the images.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note89" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref89" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">89</a>
An iambic senarius, whether our author's own creation or from a tragedy by an unknown author (the <i>Iphigenia</i>
mentioned below?) is uncertain. Note that here the play is upon the
form of word, not its meaning, and that no special provision is made for
the adverb <span lang="la" class="Latin">iam</span>. Quintilian,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/11B*.html#2.25" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
11.2.25</a>, doubts the efficacy of symbols to record a series of
connected words; "I&nbsp;do not mention the fact that some things,
certainly conjunctions, for example, cannot be represented by images."
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note90" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref90" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">90</a>
The scene is doubtless our author's own creation. Rex was the name of one of the most distinguished families of the Marcian <span lang="la" class="Latin">gens</span>; the Domitian (of plebeian origin) was likewise a celebrated <span lang="la" class="Latin">gens</span>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note91" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref91" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">91</a>
Clodius Aesopus (a&nbsp;friend of Cicero) was the greatest tragic actor of the first half of the first century&nbsp;<span class="small">B.C.</span>; Cimber, mentioned only here, was no doubt also a favourite of the day. See Otto Ribbeck, <i>Die römische Tragödie im Zeitalter der Republik</i>, Leipzig, 1875, pp674‑6.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note92" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref92" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">92</a>
<i>Cf.</i>&nbsp;<a href="https://www.newadvent.org/fathers/27101.htm" target="offsite" onmouseover="return Ebox(EClickHere+'Book 1<BR>of the <I>Apology against Rufinus</I>'+Eng2+EngSearch+'my childhood</SPAN>',WIDTH,195)" onmouseout="nd();">Jerome, <i>Apol. adv.&nbsp;libr. Rufini</i> 1.30</a>.
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note93" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref93" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">93</a>
<i>Cf.</i>&nbsp;<a href="https://www.hs-augsburg.de/~harsch/Chronologia/Lsante01/Lucretius/luc_rer2.html" target="offsite" onmouseover="return Ebox(EClickHere+'Book 2<BR>of the <I>de Natura Rerum</I>'+Lat2+LatSearch+'miranda</SPAN>',WIDTH,195)" onmouseout="nd();">Lucretius 2.1037‑8</a>:
"So wondrous would this sight have been. Yet, wearied as all are with
satiety of seeing, how truly no one now deigns to gaze up at the bright
quarters of heaven!"
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note94" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref94" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">94</a>
The idea is a commonplace in a variety of schools of thought: <i>e.g.</i>, Democritus, fragm.&nbsp;154, in Diels-Kranz, <i>Die Fragmente der Vorsokratiker</i>, 6th&nbsp;ed., 2.173, and Lucretius 5.<a href="https://www.hs-augsburg.de/~harsch/Chronologia/Lsante01/Lucretius/luc_rer5.html" target="offsite" onmouseover="return Ebox(EClickHere+'Book 5<BR>of the <I>de Natura Rerum</I>'+Lat2+LatSearch+'sol docuit</SPAN>',WIDTH,195)" onmouseout="nd();">1102</a>,
<a href="https://www.hs-augsburg.de/~harsch/Chronologia/Lsante01/Lucretius/luc_rer5.html" target="offsite" onmouseover="return Ebox(EClickHere+'Book 5<BR>of the <I>de Natura Rerum</I>'+Lat2+LatSearch+'lanam</SPAN>',WIDTH,195)" onmouseout="nd();">
1354</a>,
<a href="https://www.hs-augsburg.de/~harsch/Chronologia/Lsante01/Lucretius/luc_rer5.html" target="offsite" onmouseover="return Ebox(EClickHere+'Book 5<BR>of the <I>de Natura Rerum</I>'+Lat2+LatSearch+'ipsa fuit</SPAN>',WIDTH,195)" onmouseout="nd();">
1361&nbsp;ff.</a>,
<a href="https://www.hs-augsburg.de/~harsch/Chronologia/Lsante01/Lucretius/luc_rer5.html" target="offsite" onmouseover="return Ebox(EClickHere+'Book 5<BR>of the <I>de Natura Rerum</I>'+Lat2+LatSearch+'imitarier</SPAN>',WIDTH,195)" onmouseout="nd();">
1379</a>; Aristotle, <i>Physica</i> 2.2 (194<span class="small">A</span>) and 2.8 (199<span class="small">A</span>), <i>Meteor.</i>&nbsp;4.3 (381<span class="small">B</span>), <i>De&nbsp;mundo</i>&nbsp;5 (396<span class="small">B</span>, in Diels-Kranz 1.153); Theophrastus, <i>De&nbsp;Caus. Plant.</i> 2.18.2<!--</A>THEOPHRASTUS:CP-->; Dionysius Halic., <i>Isaeus</i>, ch.&nbsp;16<!--</A>DIONYSIUS-->;
<a href="https://www.thelatinlibrary.com/sen/seneca.ep6.shtml" target="offsite" onmouseover="return Ebox(EClickHere+'Seneca\'s Letters'+Lat2+LatSearch+'Omnis ars</SPAN>',WIDTH,195)" onmouseout="nd();">
Seneca, <i>Epist.</i>&nbsp;65.3</a>;
<a href="https://www.hs-augsburg.de/~harsch/graeca/Chronologia/S_post02/MarcAurel/mar_ta11.html" target="offsite" onmouseover="return Ebox(EClickHere+'the <I>Meditations</I>'+Gk2+GkSearch+'αἱ τεχναι</SPAN>',WIDTH,195)" onmouseout="nd();">
Marcus Aurelius, <i>Medit.</i>&nbsp;11.10</a>; Plotinus, <i>Enn.</i>&nbsp;5.8.1;
<a href="https://www.thelatinlibrary.com/cicero/orator.shtml#58" target="offsite" onmouseover="return Ebox(INARRAY,LatinRef2,WIDTH,195)" onmouseout="nd();">
Cicero, <i>Orator</i>&nbsp;18.58</a>,
<a href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Quintilian/Institutio_Oratoria/8A*.html#3.71" target="Quintilian_E" onmouseover="return Ebox(INARRAY,1,WIDTH,165)" onmouseout="nd();">
Quintilian, 8.3.71</a>;
<a href="https://dante.princeton.edu/cgi-bin/dante/campuscgi/mpb/GetCantoSection.pl?LANG=2&amp;INP_POEM=Inf&amp;INP_SECT=11&amp;INP_START=97&amp;INP_LEN=17" target="offsite" onmouseover="return Ebox(INARRAY,2,WIDTH,175)" onmouseout="nd();">
Dante, <i>Inferno</i>&nbsp;11.97&nbsp;ff.</a>
</p><p class="ivy">❦</p>
<p class="justify">
<a class="note" id="note95" href="https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Rhetorica_ad_Herennium/3*.html#ref95" onmouseover="return Ebox(INARRAY,BackRef,WIDTH,175)" onmouseout="nd();">95</a>
Precisely who these predecessors were we do not know.
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