Rutilius Lupus: P. RUTILII LUPI DE FIGURIS SENTENTIARUM ET ELOCUTIONIS

Hoc schema duobus modis fieri et tractari potest. Nam sententiis duabus aut pluribus propositis sua cuique ratio vel posterius reddetur, vel statim sub unaquaque sententia subiungetur. Quibus posterius ratio subinfertur, huius modi sunt.

This schema can be made and treated in two ways. For when two or more sentences have been proposed, the ratio proper to each will either be rendered later, or will be subjoined at once under each sentence. Those for which the ratio is brought in afterwards are of this sort.

Demosthenis: Non enim pari ratione Philippus atque nos adversis rebus medetur: sed ille usque eo nititur quoad restituat atque exsuperet; nos contra statim vinci meditamur. Ille enim pro laude sicut pro patria proeliatur; nobis autem, si nihil accidit mali, satis ac nimium boni videtur. Cum singulis sententiis statim ratio subiungitur, hoc exemplo.

Demosthenes: For Philip does not remedy adverse circumstances by the same rationale as we do: rather he strives on until he restores and surpasses; we, on the contrary, straightway meditate being conquered. For he fights for praise as for his fatherland; but for us, if nothing evil happens, it seems enough and even too much of good. When to single sentences the reason is immediately subjoined, in this example.

Demetrii Phalerei: Nam quod beneficium tempore et cupienti datur, gratum est; utilitas enim ac voluntas accipiendi honorem dantis facit ampliorem. At quod sero et non desideranti datur, ingratum est; amisso enim tempore utilitatis cadit accipiendi cupiditas.

Of Demetrius of Phalerum: For the benefit which is given in time and to one who desires it is welcome; for utility and the will of accepting make the honor of the giver ampler. But that which is given late and to one not desiring is unwelcome; for with the time of usefulness lost, the desire of accepting falls away.

[I.2] SYNATHROISMOS

[1.2] ACCUMULATION

Hoc et singulis verbis et plurium verborum coniunctione fieri potest. Singulis verbis hoc modo. Cleocharis: Sed cum ad supplicium sumendum se confirmaret, multa simul eum revocabant: officia, consuetudo, tempus, existimatio, periculum, religio, quae singula proprias (ei) cogitationes ad remorandum subiciebant.

This can be done both with single words and with the conjunction of several words. With single words in this way. Cleocharis: But when he was steeling himself to take punishment, many things at the same time were calling him back: duties, custom, time, estimation (reputation), peril, religion, each of which was supplying to him its own thoughts for delaying.

Item Democharis: Nam quis haec simul universa perpeti possit, timorem, morbum, senectutem, contumeliam, inopiam, vim? quarum quaevis una res per se satis est gravis ad deficiendum. Sed in coniunctione plurium verborum huius modi est.

Likewise Democharis: For who could endure all these things all together at once—fear, disease, senescence, contumely, want, violence? Any one of which, by itself, is sufficiently grave for succumbing. But in the conjunction of several words it is of this sort.

Lycurgi: Nemo enim nocens sine summo maerore est, iudices, sed multa simul eum perturbant: quod adest, sollicitudinis plenum, quod futurum est, formidolosum, lex paratum supplicium ostentans, vita ex vitiis coacta, occasionem arguendi maleficii captans inimicus. Quae cotidiano vehementer eius animum excruciant.

Lycurgi: For no guilty man is without the utmost grief, judges, but many things at once disturb him: what is present, full of solicitude, what is to come, formidable, the law displaying the prepared punishment, a life compelled by vices, an enemy seizing the occasion of arraigning the malefaction. These things day by day vehemently excruciate his mind.

[I.3] PARONOMASIA

[1.3] PARONOMASIA

Hoc, aut addenda, aut demenda, aut mutanda, aut porrigenda, aut contrahenda littera, aut syllaba fieri consuevit. Id est huius modi: Non enim decet hominem genere nobilem, (ingenio mobilem) videri. Nam cum omnibus hominibus, tum maxime maximo cuique inconstantia turpitudini est.

This is wont to be done either by a letter, or a syllable, being added, removed, changed, extended, or contracted. That is of this sort: For it does not befit a man noble by birth, (mobile by talent) to seem. For, while this is so for all men, yet most of all for every very great man, inconstancy is a turpitude.

Item: At huius sceleratissimi opera, qui fuit lucus religiosissimus, [nunc est locus desertissimus]: nimirum quoniam traditam sibi publicorum custodiam sacrorum non honori sed oneri esse existimavit.

Likewise: But by the work of this most scélérate man, what was a most religious grove [now is a most deserted place]: to wit, since he judged the custody of the public sacred rites entrusted to him to be not an honor but a burden.

[I.4] PARADIASTOLE

[1.4] PARADIASTOLE

Hoc schema duas aut plures res, quae videntur unam vim habere, disiungit et quantum distent docet, suam cuique propriam sententiam subiungendo. Hyperidis: Nam cum ceterorum opinionem fallere conaris, tu tete frustraris. Non enim probas te pro astuto sapientem intelligenti, pro confidente fortem, pro inliberali diligentem rei familiaris, pro malivolo severum.

This schema separates two or more things that seem to have a single force, and teaches how far they differ, by subjoining to each its own proper judgment. Hyperides: For when you try to deceive the opinion of the rest, you cheat yourself. For you do not make yourself approved to the intelligent as wise in place of crafty, as brave in place of merely confident, as diligent in household affairs in place of illiberal, as severe in place of malicious.

Nullum est enim vitium, quo ut virtutis laude gloriari possis. Hoc idem schema solet illustrius fieri, cum ratio proposito subiungitur. Id est huius modi: Quapropter noli te saepius parcum appellare, cum sis avarus.

For there is no vice with which you can glory as with the praise of virtue. This same schema is wont to become more illustrious when the reason is subjoined to the proposition. That is of this kind: Wherefore do not so often call yourself frugal, since you are avaricious.

Nam qui parcus est, utitur eo quod satis est; tu contra propter avaritiam, quo plus habes, magis eges. Ita non tam diligentiae fructus quam inopiae miseria sequitur.

For he who is sparing uses that which is enough; you, on the contrary, because of avarice, the more you have, the more you are in need. Thus there follows not so much the fruit of diligence as the misery of want.

[I.5] ANACLASIS

[1.5] ANACLASIS

Hoc schema fieri solet, cum id quod ab altero dictum est, non in eam mentem quae intelligitur, sed in aliam aut contrariam excipitur. Huius modi est vulgare illud Proculeianum. Proculeius cum filium suum moneret et hortaretur, audacter ex bonis ipsius sumptum faceret, quas in res vellet atque opus esset, ne tum denique speraret libertatem licentiamque utendi futuram, cum pater decessisset, cui vivo patre promisse omnia licerent.

This schema is wont to occur, when that which has been said by another is not taken in the meaning that is understood, but in another or even a contrary one. Of this sort is that vulgar (common) Proculeian anecdote. When Proculeius was admonishing and exhorting his son to make expenditure boldly out of his own goods, on whatever things he wished and there was need, that he should not then at last hope that freedom and license of using would be future when the father had departed—whereas, with his father alive, everything was permitted to him unreservedly.

Filius respondit se non esse opus saepe eadem oratione moneri, nec se patris mortem exspectare. Cui Proculeius pater subiecit: ÒImmo vero,Ó inquit, Òvelim meam mortem exspectes, nec properes moliri ut velocius moriar.Ó

The son responded that there was no need for him to be admonished often with the same oration, nor was he awaiting his father’s death. To this Proculeius the father subjoined: ÒNay rather,Ó he said, ÒI would prefer that you await my death, and do not hasten to contrive that I may die more swiftly.Ó

[I.6] [ANTIMETABOLE]

[1.6] [ANTIMETABOLE]

*** respondisse dicitur: Si aut qui sapiunt imperare, aut qui imperant sapere discant. Item Theophrastus dicitur dixisse: Prudentis esse officium, amicitiam probatam appetere, non, appetitam probare. Item Aristoteles dicitur dixisse: Eius esse vitam beatissimam, cuius et fortunae sapientia et sapientiae fortuna suppeditet.

*** is said to have responded: If either those who are wise would rule, or those who rule would learn to be wise. Likewise Theophrastus is said to have said: It is the office of the prudent man to pursue a friendship that has been approved, not to approve one that has been pursued. Likewise Aristotle is said to have said: The most blessed life is his whose fortune is supplied by sapience and whose sapience is supplied by fortune.

[I.7] EPIBOLE

[1.7] EPIBOLE

Hoc schema dupliciter fieri consuevit, cum pluribus et diversis sententiis aut unum et idem verbum singulis praeponitur, aut varietas verborum, quae tamen eandem vim inter se habeant. Ab uno verbo saepius quae proficiscuntur sunt huius modi. Lycurgi: Nam cum iuventus concitata temere arma caperet et quietos Thessalos manu lacessere conaretur, ego senatum coegi auctoritate sua comprimere adulescentium violentiam.

This schema is accustomed to be made in a twofold way, since with several and diverse sentences either one and the same word is prefixed to each, or there is a variety of words which nevertheless have the same force among themselves. From one word the things which more often proceed are of this sort. Lycurgus: For when the youth, stirred up, was rashly taking up arms and was trying to provoke the quiet Thessalians with force, I convened the senate to compress the violence of the adolescents by its authority.

Ego quaestoribus interminatus sum, ne sumptum stipendio praeberent. Ego armamentario patefacto restiti atque efferri arma prohibui. Itaque unius opera mea *** non concitatum bellum non necessarium scitis.

I threatened the quaestors not to provide expense from the stipend. With the armory laid open, I stood in the way and forbade the arms to be carried out. And so, by the effort of one—my effort—***, you know that an unnecessary war was not stirred up.

Item Hegesiae: Miseremini mei, iudices, quem coniurata tanta vis inimicorum oppugnat. Miseremini solitudinis, cui ne in summo quidem tempore [periculi] liberos adhibere ad communem calamitatem deprecandam licitum est. Miseremini senectutis, quae me etiam ceteris malis graviter defatigat.

Likewise from Hegesias: Have pity on me, judges, whom so great a sworn-together force of enemies assails. Have pity on my solitude, in which not even at the very moment [of danger] has it been licit to bring in my children to entreat for the averting of the common calamity. Have pity on my old age, which, besides the other evils, grievously wearies me.

Varietas verborum quae eandem vim habet, huius modi est. Demosthenis: Dolui, Athenienses, ubi illum clandestinum hostem impune intra murum vidi vagari: aegre tuli quod omnium vestrum facilitatem unius fallacia temptatam intellexi: commovit me, quod in accipienda iniuria plerosque laetitiam ostentantes cognovi.

A variety of words which has the same force is of this kind. Demosthenes: I grieved, Athenians, when I saw that clandestine enemy roaming within the wall with impunity: I bore it with difficulty that I understood the facility of all of you to have been tempted by the fallacy of one: it moved me that, in the receiving of injury, I recognized most displaying joy.

[I.8] EPIPHORA

[1.8] EPIPHORA

Inter hoc schema et superius hoc interest quod in superiore unum verbum pluribus sententiis anteponitur, in hoc autem omnium sententiarum unum atque idem (est) novissimum verbum. Sosicratis: Non enim alius quis est, cuius opera in has difficultates inciderimus, sed initio ad bellum suscipiendum nos primum impulit Philippus deinde in ipso belli labore ac periculo deseruit nos Philippus, novissime nunc calamitati nostrae (proinde) atque culpae succensuit idem Philippus.

Between this schema and the one above this is the difference: in the former, one word is preposed to several sentences; in this, however, one and the same word is the final word of all the sentences. Sosicratis: For it is not some other person, by whose agency we have fallen into these difficulties, but at the beginning Philip first impelled us to undertake war, then in the very toil and danger of the war Philip deserted us, and most recently now the same Philip has been incensed at our calamity (accordingly) as though at our fault.

[I.9] KOINOTES

[1.9] COMMONNESS

Hoc duorum superiorum schematum coniunctionem habet, quod et ab uno verbo omnes sententiae incipiunt et in uno novissimo acquiescunt. Stratoclis: Quaeritis novam rationem administrandae rei publicae. At reperire (ea) meliorem, quam a maioribus accepistis non potestis.

This has the conjunction of the two preceding schemata, in that both all the sentences begin from one word and come to rest in one final word. Stratoclis: You seek a new rationale for administering the republic. But to find (it) better than what you have received from your ancestors you cannot.

Quaeritis maximis sumptibus faciendis, quo modo ne tributa conferatis. At consiliis fractas aerarii opes, quae capitis, augere non potestis. Quaeritis quem ad modum scelere contaminatis hominibus parcatis.

You seek, by making the greatest expenditures, how not to contribute taxes. But the resources of the treasury, shattered by your counsels, which you seize, you cannot augment. You seek in what manner you may spare men contaminated by crime.

At ignoscendo nocentibus innocentium salutem custodire non potestis.

But by pardoning the guilty you cannot guard the safety of the innocent.

[I.10] POLYPTOTON

[1.10] POLYPTOTON

Hoc schema solet complures sententias alio atque alio modo ut pronuntientur efferre. Cleocharis: Nam vehementer admiror, Lacedaemonii, si praeter hunc quemquam existimatis esse, cui ob hos casus iure succensere debeatis. Hic est enim, qui vobis exploratam spem victoriae est pollicitus.

This scheme is accustomed to set forth several sentences to be pronounced in one way and another. Cleocharis: For I greatly marvel, Lacedaemonians, if you suppose that there is anyone besides this man, toward whom on account of these mishaps you ought by right to be incensed. For this is the one who has promised you an assured hope of victory.

Hunc vos non solum in consilio dando ceteris anteposuistis, sed etiam in conficiendo negotio principem praefecistis. Huic omnium vestrum fortunas universi commisistis. Ab hoc igitur uno pristinae pollicitationis rerumque gestarum (rationem) reposcere debetis.

Him you have not only set before the rest in giving counsel, but you have also appointed as chief in bringing the business to completion. To him you all, in a body, have entrusted the fortunes of all of you. From this one, therefore, you ought to demand the (account) of his former promise and of the deeds done.

Item Charisii: Pater hic tuus nunc denique est, ut egestatem tuam debere alere videatur? Patrem nunc appellas, quem prius egentem auxilio tuo ut alienum deseruisti? Patri tu filius es ad potiundas opes, cuius ad senectutem violandam crudelissimus hostis fuisti?

Likewise, of Charisius: Is this your father only now at last, so that he seems obliged to nourish your indigence? Do you now call “father” him whom, when he was needy, you formerly deserted of your aid as though he were alien? Are you a son to your father for acquiring wealth, you who were the most cruel enemy for the violation of his old age?

Nimirum nullo consilio filios procreamus: nam maiorem partem ex illis doloris et contumeliae capimus.

Surely we procreate sons with no counsel: for from them we take the greater part of pain and contumely.

[I.11] EPANALEPSIS

[1.11] EPANALEPSIS

Hoc schema fieri solet, cum id quod dictum semel est, quo gravius sit, iteratur. Id interdum fit uno verbo, interdum plurium verborum coniunctione. Verbum sic iteratur.

This schema is usually made, when that which has been said once is repeated, so that it may be more grave. This is sometimes done with one word, sometimes with a conjunction of several words. The word is repeated thus.

Pytheae: Quid contra tot res tamque evidentes dicere potes, Demosthenes? Cognitum enim est, rem publicam venalem habuisse, cognitum est. Item Hegesiae: Sed instigabat multitudinis animum ad bellum inferendum concitatus iracundia furor: furor, inquam, non ratio, sine qua nihil umquam populus ex sententia gessit.

Pytheae: What can you say against so many and so evident things, Demosthenes? For it is known that you had the republic for sale, it is known. Likewise Hegesiae: But it was frenzy, stirred up by anger, that was goading the mind of the multitude to bring war: frenzy, I say, not reason, without which the people has never carried out anything to its satisfaction.

Sed plurium verborum iteratio est eiusmodi: At ego in his aerumnis amicis sum spoliatus omnibus; (amicis, inquam, spoliatus sum omnibus), iudices; qui non quod me odissent, sed quod inimicorum factionem pertimescunt, me in malis deseruerunt.

But the repetition of several words is of this sort: But I, in these miseries, have been despoiled of all friends; (of friends, I say, I have been despoiled of all), judges; who, not because they hated me, but because they dread the faction of my enemies, have deserted me in my troubles.

[I.12] DIAPHORA

[1.12] DIAPHORA

Hoc schema (est) cum verbum iteratum aliam sententiam significat ac significavit primo dictum. Id est huius modi: Hunc tu frater eiusdem sanguinis particeps, in hac fortuna deserere potuisti, cuius aerumnae quemvis etiam extrarium hominem, modo hominem, commovere possent? Item: Universum mulierem: quid potius dicam, aut verius, quam mulierem?

This schema is when a repeated word signifies a different sense than it signified when first said. It is of this kind: This man—could you, a brother, a participant of the same blood, in such a fortune abandon him, whose hardships could move anyone, even an extraneous man, provided he be a man? Likewise: The universe—woman: what should I say rather, or more truly, than “woman”?

[I.13] EPIPLOKE

[1.13] INTERWEAVING

In hoc ex prima sententia secunda oritur, ex secunda tertia, atque ita deinceps complures. Nam quem ad modum catena multi inter se circuli coniuncti vinciuntur, sic huius schematis utilitate complures sententiae inter se connexae continentur. Lysiae: Constat igitur, iudices, Simonem domo sua, ab suis diis penatibus vi cum summa iniuria esse exturbatum.

In this, from the first sentence the second arises, from the second the third, and thus in succession several. For just as by a chain many rings joined with one another are bound together, so by the utility of this schema many sentences connected with one another are held together. Lysias: It is established, judges, that Simon was driven out from his home, from his own household gods, by force with the utmost injustice.

Nam Chaeremenes cum hominibus armatis ad eum venit. Cum venisset, sine ulla religione domum eius expugnavit; expugnata vi domo familiam abstraxit; abstractam tormentis omnibus exeruciavit; cruciatam vinxit; vinctam in publicum proiecit praedo, ne suum maleficium tacitum lateret. Sed cum praetereuntes prostratum familiam viderent, et ab his rem gestam audirent, simul et oculis et auribus scelus illius usurparent.

For Chaeremenes came to him with armed men. When he had come, without any scruple he stormed his house; the house having been stormed by force, he dragged off the household; the one dragged off he excruciated with every torment; having been tortured, he bound it; bound, the brigand cast it forth into public, lest his malefaction should lie hidden in silence. But when passers-by saw the household laid low, and heard from them what had been done, at once they apprehended that man’s crime with both eyes and ears.

Item Lycurgi: Haud mihi mirum videtur, quod tam excelsum boni gradum homo summi laboris escenderit. Nam cui praesto est sua voluntas, industria sit necesse est; industriam vero scientia consequitur; ex scientia copia et facultas ingenii nascitur; ex qua facultate varie et facile felicitas laudis oritur. Neque enim temere diligens studium virtutis fructus fortunae fallit.

Likewise, from Lycurgus: It does not seem to me at all a wonder that a man of utmost toil has ascended to so lofty a grade of the good. For whoever has his own will at hand, industry is necessary; and knowledge follows industry; from knowledge are born the abundance and faculty of native talent; from which faculty the felicity of praise arises variously and easily. Nor indeed does the diligent study of virtue lightly fail of the fruits of Fortune.

[I.14] POLYSYNDETON

[1.14] POLYSYNDETON

Hoc schema efficitur, cum sententiae multorum articulorum convenienti copia continentur. Pytheae: Ille hunc pone constrictum trahebat, hic autem vociferabatur. Concursus vero non mediocris, cum tantum (non) omnes opitulari vellent, sed nemo auderet.

This schema is effected, when sentences of many articles are contained in convenient abundance. Of Pytheas: That one was dragging this man, bound from behind; but this one was vociferating. The concourse indeed was not mediocre, since almost all wanted to give aid, but no one dared.

Neque ibi magistratus aderat nec circumspicientes, quo potissimum confugeremus, reperiebamus, sed uno tempore nos et praesens et futurum malum perturbabat. Nam praesens tempus acerbitatis erat plenum, reliquum vero timoris. Item Dinarchi: Partim nostri silebant partim autem ingentem clamorem excitabant.

Neither was a magistrate present there, nor, as we cast our eyes around to what place especially we might take refuge, were we finding it; but at one and the same time both present and future evil was disturbing us. For the present time was full of harshness, the remainder indeed of fear. Likewise Dinarchus: Part of our men were silent, but part, however, were raising a huge clamor.

At hi socii, praeclara nostra auxilia, neutrum poterant; neque enim constanti silentio neque forti clamore strenue quid agerent conabantur. Huc accedebat ignavus turbae strepitus, qui nihil eorum mentes ad virtutem erigebat.

But these allies, our illustrious auxiliaries, could do neither; for they were not attempting to do anything strenuously, either with steadfast silence or with brave clamor. To this there was added the spiritless din of the crowd, which did nothing to raise their minds to virtue.

[I.15] DIALYSIS

[1.15] DIALYSIS

Hoc schema contrarium est superiori. Nam, demptis omnibus articulis, sententiae divisae pronuntiantur. Daphnidis: Quid autem me convenit facere, Byzantii?

This schema is contrary to the former. For, with all articles removed, divided sentences are pronounced. Of Daphnis: But what is fitting for me to do, at Byzantium?

Subire publicae causae iudicium, magno nomini adversariorum fortiter resistere, non vereri periculum, diligenter posteritatis crescere , non minas extimescere, constanter in causa pro vobis perseverare? Omnia feci, vestrum commune commodum spectans. Tamen non desunt, qui ex tantis meis officiis aliquid velint vituperare.

To undergo the judgment for the public cause, to resist bravely the great name of the adversaries, not to fear peril, to foster diligently the growth of posterity , not to dread menaces, to persevere steadfastly in the case on your behalf? I have done all these things, having regard to your common good. Yet there is no lack of those who, from so great my services, would wish to vituperate something.

Item Lysiae: Omnibus in rebus suam confidentiam ostentabat. Debitum petebamus? Non dissolvebat.

Likewise, concerning Lysias: In all things he ostentated his own confidence. Were we seeking the debt? He did not discharge it.

Minabamur? Contemnebat. Lex nihil valebat; magistratus neglegebat.

Were we threatening? He contemned it. The law availed nothing; the magistrate neglected it.

Venit hoc tamen nobis novissime tempus ulciscendi.

Yet at last this time for vengeance has come to us.

[I.16] METANOIA

[1.16] REPENTANCE

Hoc schema fieri solet, cum ipse se, qui loquitur, reprehendit, et id quod prius dixit, posteriori sententia commutat, ita uti facit Demosthenes: Nunc quoniam de me, ut volui, cognostis, iudicium per ipsius vitam constituam. Nam dum opus est parentes appellat, quos scitis non ignotos fuisse, sed huius modi, ut omnes eos exsecrarentur. Sed hic bonus vir grandis natu atque sero, sero loquor?

This schema is commonly done when the very one who speaks reproves himself, and what he said before he changes by a subsequent sentence, just as Demosthenes does: “Now, since about me, as I wished, you have come to know, I will constitute the judgment by his very life. For when there is need he appeals to his parents, whom you know were not unknown, but of such a sort that everyone execrated them. But this good man, advanced in years and late—late, do I say?”

Immo vero nuper atque his paucis diebus simul et Atheniensis et eloquens est factus. Item: At hic omnium sceleratissimus, novo more atque exemplo alieni facinoris vindex, ipse confidentissime non criminibus, sed armis reum lacessere conatus, conatus? Nimium remisse loquor.

Nay rather, only recently and in these few days he has become both an Athenian and eloquent at the same time. Likewise: But this man, the most flagitious of all, an avenger of another’s crime by a new custom and precedent, he himself most confidently tried not with charges, but with arms, to assail the defendant—tried? I speak too remissly.

Nam qui tantam caedem perfecerit, huius inceptum dumtaxat arguere, paene maleficii largitionem est facere.

For he who has accomplished so great a slaughter, to arraign merely this man’s inception is almost to make a largesse of the crime.

[I.17] PARENTHESIS

[1.17] PARENTHESIS

Cum in continenti sententia aliquid interponitur, quod neque eius sit sententiae neque omnino alienum ab ea sententia, tum denique hoc schema efficitur, sed periculose ponitur; nam aut mire ineptum aut vehementer iucundum auribus accidere consuevit. Demosthenis: Nos scilicet omnes, ut fit fere, repentino nuntio perturbati obstupuimus. Adimantus autem solus ®¢ nam est homo multum vehemens in re publica, tum oris satis liberi ®¢ magno clamore efflagitabat, ut senatus haberetur et, prout tempus postulabat, celeriter quod opus esset constitueretur.

When in a continuous sentence something is interposed, which is neither of that sentence nor altogether alien from that sentence, then at length this schema is produced, but it is placed perilously; for it is accustomed to happen to the ears either marvelously inept or vehemently pleasant. Demosthenes: We, of course, all, as generally happens, disturbed by the sudden message, were dumbstruck. But Adimantus alone ®¢ for he is a man very vehement in public affairs, and then of sufficiently free speech ®¢ with a great shout was demanding that the senate be held and that, just as the time was demanding, what was needful be established swiftly.

Eiusdem: (Vix hostem) audieram appropinquare cum statim magistratum certiorem feci ®¢ Vos, dii immortales, quorum in templo gestum, testificor ®¢ illi neglexerunt et rem tantam differre maluerunt, cum interea subito portas hostis obsedit.

Of the same: (Scarcely the enemy) I had heard was approaching when I immediately informed the magistrate ®¢ You, immortal gods, in whose temple it was done, I testify ®¢ they neglected it and preferred to defer so great a matter, while meanwhile suddenly the enemy besieged the gates.

[I.18] MERISMOS

[1.18] MERISM

Hoc schema singulas res separatim disponendo et suum cuique proprium tribuendo magnam efficere utilitatem et illustrem consuevit. Lycurgi: Cuius omnes corporis partes ad nequitiam sunt appositissimae: oculi ad petulantem lasciviam, manus ad rapinam, venter ad aviditatem, [virilis naturae] membra, quae non possumus honeste appellare, ad omne genus corruptelae, pes ad fugam, prorsus ut aut ex hoc vitia aut ipse ex vitiis ortus videatur. Item Aristotelis: Alexandro enim Macedoni neque in deliberando consilium neque in proeliando virtus neque in beneficio benignitas deerat, sed dumtaxat in supplicio crudelitas.

This schema, by arranging individual things separately and by assigning to each its own proper attribute, is wont to produce great utility and something illustrious. Of Lycurgus: all the parts of whose body are most apt for wickedness—eyes for petulant lasciviousness, hands for rapine, belly for avidity, [of a man’s nature] the members which we cannot name decently for every kind of corruption, foot for flight—altogether so that either the vices seem to have sprung from this man, or he himself from the vices. Likewise, of Aristotle: for Alexander the Macedonian neither counsel in deliberating nor valor in fighting nor benignity in benefaction was lacking, but only cruelty in punishment was lacking.

Nam cum aliqua res dubia accidisset, apparebat sapientissimus; cum autem confligendum esset cum hostibus, fortissimus; cum vero praemium dignis tribuendum, liberalissimus; at cum animadvertendum, clementissimus.

For when some doubtful matter had occurred, he appeared most wise; but when it was necessary to join battle with enemies, most brave; when indeed a reward was to be bestowed upon the worthy, most liberal; yet when punishment had to be inflicted, most clement.

[I.19] PAROMOLOGIA

[1.19] PAROMOLOGIA

Hoc fit, cum aliquot res adversario concedimus, deinde aliquid inferimus, quod aut maius sit quam superiora, aut etiam omnia quae posuimus infirmet. Hyperidis: Sume hoc a iudicibus nostra voluntate: neminem illi propriorem cognatum quam te fuisse: concedimus officia tua in illum nonnulla exstitisse; stipendia vos una fecisse aliquamdiu, nemo negat. Sed quid contra testamentum dicis, in quo scriptus hic est?

This happens when we concede several things to the adversary, then bring in something which is either greater than the foregoing, or even invalidates all the points we have posited. Hyperides: Accept this from the judges by our will: that no closer cognate to him than you existed; we concede that some services of yours toward him did exist; that you two served campaigns together for some time, no one denies. But what do you say against the testament, in which this man is named?

Item eiusdem: Quid a me saepius his verbis de meo officio requiris? Scripsisti, ut servis libertas detur? Scripsi, ne liberi servitutem experirentur.

Likewise, of the same: Why do you so often require of me in these words concerning my office? Did you write that liberty be given to slaves? I wrote, lest the free experience servitude.

Scripsisti, ut exules restituerentur? Scripsi, ut ne quis exilio afficeretur. Leges igitur, quae prohibebant haec, non legebas?

You wrote that exiles should be restored? I wrote that no one should be afflicted with exile. So then, were you not reading the laws which forbade these things?

Non poteram, propterea quod litteris earum arma Macedonum opposita officiebant.

I could not, for the opposing arms of the Macedonians were obstructing their letters.

[I.20] ANANKAEON

[1.20] THE SANCTUARY OF NECESSITY

Hoc schema tunc prodest atque omnis eius utilitas in eo est, cum volumus ostendere necessitudinem aut naturae, aut temporis, aut alicuius personae, quem ad modum fecit Myron: Amicus meus fuit Chremonides et opinione omnium magis familiaris, et pro salute eius quaecumque potui feci. Sed posteaquam maior vis legis nostrum auxilium ab illius periculo removit, calamitatis ac luctus eius particeps eram. Nam opitulandi facultas omnis erepta iam fuerat.

This schema then profits, and all its utility is in this, when we wish to show a necessity either of nature, or of time, or of some person, as Myron did: My friend was Chremonides and, in the opinion of all, a more familiar intimate, and for his safety whatever I could I did. But after the greater force of the law removed our help from his danger, I was a participant in his calamity and grief. For every faculty of giving aid had already been snatched away.

Item Democharis: Nihil enim valebat assidua pro fratre, ac misericors deprecatio, cum iudicaret tyrannus, cuius crudelitas omnem naturae necessitudinem extinguebat.

Likewise Democharis: For the assiduous and compassionate pleading on behalf of his brother availed nothing, when the tyrant was judging, whose cruelty was extinguishing every bond of nature.

[I.21] ETHOPOIIA

[1.21] ETHOPOEIA

Lysiae: Rure rediens, iudices, homo maior natu, magno calore, vix sufferens viae molestiam, tamen his verbis egomet me consolor: Fer fortiter demum laborem; iam brevi domum veniens exspectatus; excipiet te defatigatum diligens atque amans uxor; ea sedulo ac blande praeministrando detrahet languorem, et simul seniles nutriendo recuperabit vires. Haec me in itinere recogitatio prope confectum confirmabat. Postea vero, cum domum veni, nihil earum rerum inveni, sed potius bellum intestinum ab uxore contra me comparatum.

Lysiae: Returning from the countryside, judges, an older man, in great heat, hardly able to endure the annoyance of the road, nevertheless with these words I, myself, console myself: Bear the labor bravely at last; now shortly, coming home, awaited; a diligent and loving wife will receive you, wearied; by carefully and sweetly ministering beforehand she will draw off the languor, and at the same time by nursing will recover your aged strength. This recogitation on the journey was confirming me, though almost spent. Afterwards, however, when I came home, I found none of those things, but rather a civil war prepared by my wife against me.

Item Demosthenis: At, medius fidius, iudices, ego sic arbitrabar: filium ad parentem dissoluto vultu venturum, lacrimis patrium sinum oppleturum, supplicem precario obsecraturum, blanditia sua quod petisset a patris mollitie impetraturum. Sed hic longe aliter, atque hic incredibili confidentia armatus ad patrem adnotavit sicut hostis, atque initium sermonis cum iurgio sumpsit.

Likewise of Demosthenes: But, by my faith, judges, I thus supposed: that a son would come to his parent with a loosened countenance, would fill his father’s bosom with tears, as a suppliant would beseech by entreaty, and would obtain what he had sought by his blandishment from the father’s softness. But this fellow, far otherwise, and armed with incredible confidence, censured his father like an enemy, and began his discourse with a quarrel.

[II.1] METABASIS

[2.1] TRANSITION

Hoc duobus modis fieri solet. Ex quibus unum genus est eius modi, cum ab ea sententia, quam proposuimus, convertimus ad aliquam personam aut rem aut fortunam et tamquam praesentem appellamus, ita uti fecit Myron: Haec mulier nuper fuit locuples, potens, in amore atque deliciis necessariorum ornatus eius opibus abundabat; manus ancillarum sequebantur [comitatus appellabatur]. Nunc contra subito et gravi casu afflicta vix mediocris ancillulae dignitatem retinet. O fortuna, quam vehementer te rerum varietas oblectat, et quam magno odio est tibi beatae vitae perpetuus et constans fructus!

This is wont to be done in two ways. Of which one kind is of this sort, when from that sentence which we have proposed we turn to some person or thing or fortune and address it as though present, just as Myron did: This woman recently was wealthy, powerful; in the love and delights of her intimates, her ornament abounded with her opulence; bands of maidservants followed [it was called her retinue]. Now, on the contrary, suddenly and by a grave mischance afflicted, she scarcely retains the dignity of a mediocre little handmaid. O fortune, how vehemently the variety of things delights you, and how great an object of hatred to you is the perpetual and constant fruit of a blessed life!

Alterum genus est, cum ad id, quod demonstrare instituimus, ab alia re et actionem et orationem nostram revocamus. Demosthenis: Sed nimirum inopinans incidi in causam temporis huius alienam, de qua posterius huic dicendum. Qua propter ad illud quod paulo prius agendum revertor.

The other kind is, when to that which we have instituted to demonstrate, from another matter we recall both our action and our oration. Demosthenes: But indeed, unexpectedly I have fallen upon a cause foreign to this time, about which later to this must be spoken. Wherefore I return to that which a little earlier was to be acted upon.

[II.2] ALLOIOSIS

[2.2] ALLOIOSIS

In hoc schemate divisio et separatio est personarum aut rerum, et demonstratio quantum intersit. Hegesiae: Diversa studia adulescentium animum adverteramus, tametsi fratres erant, uno atque eodem sanguine orti. Alter in studio laudis versabatur et industria virtutis vitam gloriosam, sed laboriosam sequebatur; alter in augenda pecunia occupatus et habendi cupiditate depravatus summas divitias summam virtutem existimabat.

In this schema there is a division and separation of persons or things, and a demonstration of how much difference there is. Hegesias: We had turned our mind to the diverse pursuits of the adolescents, although they were brothers, sprung from one and the same blood. The one was engaged in the pursuit of praise and by the industry of virtue followed a glorious, yet toilsome, life; the other, occupied with increasing money and depraved by a desire of having, deemed the highest riches to be the highest virtue.

Hic nimirum magis erat laboriosus, qui laborem condendi, non utendi causa suscipiebat. Item Hyperidis: Non enim simile est vivere in aequa civitate, ubi ius legibus valeat, et devenire sub unius tyranni imperium, ubi singularis libido dominetur. Sed necesse est aut legibus fretum meminisse libertatis, aut unius potestati tradidum quotidianam commentare servitutem.

Here, assuredly, more laborious was he who was undertaking the toil of storing up, not of using. Likewise Hyperides: For it is not similar to live in a just commonwealth, where right prevails by laws, and to come down under the dominion of a single tyrant, where singular lust holds sway. But it is necessary either, relying on the laws, to remember liberty, or, having been handed over to the power of one, to practice daily servitude.

[II.3] DIKAEOLOGIA

[2.3] JUSTIFICATION

Hoc fieri solet, cum aequitatem causae quam maxime brevi sententia complectimur. Id est huius modi: Quod si me reprehendis, cum homo adulescens lapsus sim, vehementer erras, qui, quod naturae (placeat) in (iuvene), arbitraris vindicand(um) acerbusque (et) iniquus es, qui, quod aequaliter omnibus putes ignoscendum, uni (imputas). Item Lysiae: Nam ego huic, iudices, quicquid ad superius tempus attinet, nihil succenseo; nihil enim deliquisse cognovi. Sed in hoc novissimo facto cum plenum malitiae perfidiaeque invenirem, merito reprehendere atque odisse coepi.

This is wont to be done, when we embrace the equity of the cause in as brief a sentence as possible. It is of this sort: But if you reprehend me, since, being a young man, I slipped, you err grievously—you, who judge that what of nature (placeat) in a (iuvene) is to be punished vindicand(um), and you are harsh (and) iniquitous, who impute to one (imputas) that which you think ought equally to be forgiven to all. Likewise from Lysias: For I, judges, as regards whatever pertains to the earlier time, am in no wise incensed at this man; for I have learned that he committed no delict. But in this most recent deed, when I found him full of malice and perfidy, I began deservedly to reprehend and to hate.

Quaeritis fortasse, quid acciderit causae, quam ob rem eundem et laudem et vituperem? Quod idem commutata voluntate non est, qui fuerat, neque idem nunc de se audire debet, quod prius consuerat, cum sine noxa se gerebat. Non arbitratus es igitur, rursum eum reversurum officio atque amicum tibi futurum?

You perhaps ask what has happened in the case, for what reason I both praise and vituperate the same man? Because, with his will changed, he is not the same as he was, nor ought he now to hear the same things about himself as he used to before, when he conducted himself without harm. Did you not suppose, then, that he would return again to duty and become your friend?

Quo modo? Quem sciam tantum facinus in me admisisse, ut in reliquum tempus neque beneficio locum neque benivolentiae spem relinqueret.

How so? One whom I know to have committed such a crime against me as to leave, for the time to come, neither place for benefit nor hope of benevolence.

[II.4] PROLEPSIS

[2.4] PROLEPSIS

Hoc est, cum id quod aut in adversarii causa aut in iudicis opinione esse aut fore arbitramur contrarium nobis, praeoccupamus dicere et cum ratione dissolvere. Demosthenis: Atqui ego illum, iudices, arbitror Lycurgum laudatorem producturum, scilicet qui sit testis eius pudori ac probitati. Sed ego Lycurgum vobis praesentibus hoc unum interrogabo, velitne se similem esse illius factis et moribus?

This is, when that which we reckon either in the adversary’s case or in the judge’s opinion to be, or to be about to be, contrary to us, we anticipate by stating and dissolve with reason. Of Demosthenes: But indeed I, judges, think that he will bring forward Lycurgus as a laudator, of course as a witness to his modesty and probity. But I, with you present, will ask Lycurgus this one thing: whether he wishes himself to be like that man in deeds and mores?

Quod si negarit, satis factum vobis esse de veritate nostra debebit. Lysiae: Hac oratione saepius apud me utebatur et orabat ut suarum aerumnarum misererer, inopiae subvenirem. Quid multa?

But if he denies it, he will be bound to acknowledge that satisfaction has been rendered to you concerning our verity. Lysias: He made use of this oration rather often in my presence and begged that I pity his hardships and succor his indigence. Why say more?

Commotus humanitus precibus, deprecanti, quod petebat, dedi, solus soli, quo minus nota calamitas hominis esset. Sed, ut paratus venisse videtur, iam se negabit accepisse, et flens vobis supplicabit ut se a calumniatoribus eripiatis. Vos autem cum se agentem videritis, facitote ut et illius et mei memineritis.

Moved humanely by his prayers, to the one deprecating I gave what he sought, I alone to him alone, in order that the calamity of the man might be less known. But, as he seems to have come prepared, now he will deny that he received it, and, weeping, he will supplicate you to snatch him from calumniators. But you, when you see him pleading, see to it that you remember both him and me.

[II.5] HORISMOS

[2.5] DEFINITION

Hoc fit, cum definimus aliquam rem nostrae causae ad utilitatem, neque tamen contra communem opinionem. Id est huius modi: Nam virtutis labor vera voluptatis exercitatio est. Sed fieri solet hoc schema non numquam ratione supposita, et tum denique magis illustratur ita ut fecit dives avarus . In villa aedem fecit Fortunae.

This happens when we define some matter to the utility of our cause, yet not against the common opinion. That is of this mode: For the labor of virtue is the true exercise of pleasure. But this schema is sometimes wont to be made with a reason presupposed, and then at last it is more illustrated in the way the rich miser did . In his villa he built a temple to Fortune.

Crimen arguitur temeritate illius, quae tam locupletis copias dederit ei, qui odisset uti.

The accusation is argued against the temerity of her who has bestowed the resources of so opulent a man upon one who would hate to use them.

[II.6] PROSOPOPOIIA

[2.6] PROSOPOPOEIA

Hoc fit, cum personas in rebus constituimus, quae sine personis sunt, aut eorum hominum, qui fuerunt, tamquam vivorum et praesentium actionem sermonemve deformamus. Id est huius modi: Nam crudelitatis mater est avaritia, et pater furor. Haec facinori coniuncta, parit odium; inde item nascitur exitium.

This happens when we constitute persons in things which are without persons, or we fashion the action or speech of those men who have been, as though of the living and present. That is of this sort: For the mother of cruelty is avarice, and the father madness. These, joined to a crime, beget hatred; thence likewise destruction is born.

Hoc genere usi sunt poetae, qui fabulas scripserunt, in prologis. Nam humana figura produxerunt personas, quae in veritate artis et voluntatis sunt, non personae. Alterum genus est, ita ut fecit Hyperides, cum de adulescente impudico diceret: Quid si tandem, iudice (natura) hanc causam ageremus, quae ita divisit (virilem et) muliebrem personam, ut suum cuique opus atque officium distribueret.

Poets who wrote fables used this kind in their prologues. For they produced as persons, in human figure, things which in truth are of art and will, not persons. Another kind is this, just as Hyperides did when he spoke about a shameless youth: “What if at last, with (Nature) as judge, we were to plead this case, who so divided the (male and) female person that she distributed to each one his own work and duty.”

Et hunc ostenderemus muliebri ritu esse suo corpore abusum; nonne vehementissime admiraretur, si quisquam non gratissimum munus arbitraretur, virum se natum, sed depravato naturae beneficio in mulierem convertere properasse. Item Charisii: Existimate, quaeso, rem publicam hic adesse et pro vestra libertate supplicem vobis accidere, simul liberos vestros, matres familias amplexam tenere, parentes nostros aetate confectos ad se applicare, redigere vos in memoriam, qualem se a maioribus acceperitis, obsecrare (pro) sacris ac delubris deorum immortalium, pro parentum monumentis, pro vobis ipsis et salute vestra. Haec si praesens agat, ut dixi, res publica, quid animi sitis habituri, quaero.

And we would show that this man had abused his own body in womanly fashion; would he not marvel most vehemently, if anyone should not deem it a most grateful gift to have been born a man, but, with the benefit of nature perverted, had hastened to convert himself into a woman. Likewise Charisius: Suppose, I beg, that the republic is here present and, as a suppliant for your liberty, falls before you, at the same time holds your children and the matrons of families embraced, draws to herself our parents worn out with age, calls you back into the remembrance of the sort in which you received her from your ancestors, beseeches (on behalf of) the sacred rites and shrines of the immortal gods, on behalf of the monuments of your parents, on behalf of you yourselves and your safety. If, as I said, the republic present were to do these things, I ask what disposition of mind you would be going to have.

[II.7] CHARAKTERISMOS

[2.7] CHARACTERIZATION

Quem ad modum pictor coloribus figuras describit, sic orator hoc schemate aut vitia aut virtutes eorum, de quibus loquitur, deformat. Lyconis: Quid in hoc arbitrer bonae spei reliquum residere, qui omne vitae tempus una ac desperatissima consuetudine producit? Nam simul atque ex prioris diei nimia cibi ac vini satietate, vix meridiano tempore, plenus crapula est experrectus, primum oculis mero madidis humore obcaecatis, visco gravidis, lucem constanter intueri non potest; deinde confectis viribus, utpote cuius venae non sanguine sed vino sunt repletae, se ipse erigere non valet.

Just as a painter describes figures with colors, so the orator by this schema either the vices or the virtues of those about whom he speaks depicts. Of Lycon: What should I judge remains of good hope in this man, who passes all the time of his life in one and a most desperate habit? For as soon as, from the previous day’s excessive satiety of food and wine, scarcely at midday, full of crapulence, he has awakened, first, with his eyes blinded by moisture soaked with neat wine, heavy with viscous slime, he cannot steadily gaze upon the light; then, his powers exhausted—seeing that his veins are filled not with blood but with wine—he is not able to raise himself.

Tandem duobus innixus, languidus, qui cubando sit defatigatus, tunicatus, sine pallio, soleatus, (praeligato) palliolo frigus a capite defendens, flexa cervice, summissis genibus, colore exsangui, protinus ex cubiculari lectulo excitatus in triclinium trahitur. Ibi praesto sunt quotidiani pauci eodem studio excitati convivae. Hic vero princeps paulum illud, reliquum quod habet, menti ac sensu poculis extrudere festinat; bibendo provocat, lacessit, sicuti hostium proelio quam plurimos superarit atque adflixerit, amplissimam sibi victoriam partam existimans.

At last, leaning upon two, languid, one who has been wearied by lying down, tunic‑clad, without a pallium, sandal‑shod, with a little mantle (prebound) warding off the cold from his head, with bent neck, knees lowered, with bloodless color, straightway, roused from the little bedchamber couch, he is dragged into the triclinium. There the daily few dinner‑guests, roused with the same zeal, are at the ready. Here indeed the chief hastens to expel by cups that little bit, the remainder that he has, of mind and sense; by drinking he provokes, he challenges, as if in a battle against enemies he had overcome and cast down as many as possible, thinking for himself that a most ample victory has been won.

Interea procedit simul et illud tempus et potatio oculi vinum lacrimantes caligant, ebrii se ipsi vix cognoscunt. Alius sine causa iurgio proximum lacessit; alius somno deditus vi cogitur vigilare; alius rixari parat. Alium turbas vitantem ac domum reverti cupientem retinet ianitor, pulsat, exire prohibet, domini interdictum demonstrans.

Meanwhile both that time and the potation proceed, and the eyes, weeping wine, grow dim; the drunken scarcely recognize themselves. Another, without cause, provokes his neighbor to a quarrel; another, given over to sleep, is compelled by force to keep awake; another prepares to wrangle. Another, avoiding the disturbances and wishing to return home, is detained by the doorkeeper, he beats him, forbids him to go out, showing the master’s interdiction.

Interea alium contumeliose extra ianuam eiectum vacillantem puer sustentat ac ducit pallium per lutum trahentem. Novissime solus in triclinio relictus, non prius poculum ex manibus emittit, quam somnus oppressit bibentem, ac dissolutis artubus ipsum poculum suapte natura dormienti excidit.

Meanwhile, another, contumeliously cast outside the doorway, a boy supports and leads, tottering, dragging his cloak through the mud. Lastly, left alone in the triclinium, he does not let the cup go from his hands before sleep overpowered him as he drank, and, his limbs loosened, the cup itself, of its own accord, fell from the sleeper.

[II.8] BRACHYLOGIA

[2.8] BRACHYLOGY

Hoc fieri solet, cum orator brevitate sententiae praecedit auditoris exspectationem. Lysiae: Quaeres a me, quo iure obtinere possim? Quo iure mihi Polyaenus reliquit, praetor dedit possessionem; leges me defendunt, ad te non pertinent.

This is wont to be done, when the orator by brevity of sentence precedes the auditor’s expectation. From Lysias: You will ask me, by what right I can hold it? By what right—Polyaenus left it to me, the praetor granted possession; the laws defend me; they do not pertain to you.

Hi veritatem sequantur. Item eiusdem: Sed nos aequum est voluntatem dispicere. Nam consilio valuit, fortuna lapsus est, homo fuit; fatetur.

Let these follow the truth. Likewise of the same: But for us it is equitable to discern the intention. For he prevailed by counsel, he lapsed through fortune, he was a man; he confesses it.

Concedendum (homini), non omnia posse. Hoc enim deorum est proprium.

It must be conceded (to a human), not to be able to do all things. For this is proper to the gods.

[II.9] SYNOIKEIOSIS

[2.9] SYNOECIOSIS

Hoc schema docet diversas res coniungere et communi opinioni cum ratione adversari, et habet magnam vim vel ex laude vitium vel ex vitio laudem exprimendi. Hyperidis: Nam hominis avari atque asoti unum atque idem vitium est. Uterque enim nescit uti, atque utrique pecunia dedecori est.

This scheme teaches how to conjoin diverse things and to oppose common opinion with reason, and it has great force for expressing either a vice from praise or, from a vice, praise. Hyperides: For the avaricious man and the prodigal have one and the same vice. For each does not know how to use it, and for each money is a disgrace.

Quare merito utrique pari poena afficiuntur, quos pariter non decet habere. Item Lysiae: Quapropter prodigam in multos largitionem abstinentiae testimonium ne credideris: multo enim confidentius hoc genus hominum furatur. Nam quo maius eget ad sumptum ambitionis, audacius facit rapinam, ut hinc ipsi ambitioni copia suppeditare possit.

Wherefore deservedly both are visited with equal penalty, qualities which it is equally unfitting to possess. Likewise in Lysias: Wherefore do not believe prodigal largess to many to be a testimony of abstinence: for this kind of men steals much more confidently. For the greater it lacks for the expense of ambition, the more boldly it practices rapine, so that from this it may be able to supply plenty to ambition itself.

Item Demosthenes, cum ei quidam obiecisset, matre Scytha natum, respondit: Non miraris igitur, quod Scytha (matre et barbara) natus tam bonus et clemens evaserit? Item eiusdem: At ego hunc propterea malum esse existimo, quia nimium se gerit severum. Namque ex hominibus humanitatem ac misericordiam tollere, maximum signum malitiae videtur.

Likewise Demosthenes, when someone had reproached him that he was born of a Scythian mother, replied: Do you not wonder, then, that one born of a Scythian (a mother and a barbarian) has turned out so good and clement? Likewise of the same man: But I for my part deem this man to be evil for this reason, because he carries himself as too severe. For to take away from human beings humanity and mercy seems the greatest sign of malice.

Ego contra deos precor, namque eiusmodi civem habeamus, qui ad supplicium sumendum in omnes partes sit inexorabilis.

I, on the contrary, pray to the gods, for that we may have such a citizen, who may be inexorable in all quarters in the exaction of punishment.

[II.10] APORIA

[2.10] APORIA

Hoc schema efficitur, cum quaerimus quid aut quem ad modum pro rei dignitate dicamus, nec reperire nos ostendimus. Lysiae: Nec iam rationem invenimus, qua flecti (vos) posse speremus. Ita nos omnibus modis tentatos acerba ac nimi (a illa) tua facultas affligit.

This scheme is effected when we inquire what, or in what manner, we should speak according to the dignity of the matter, and we show that we cannot find it. From Lysias: Nor now do we find a plan by which we may hope that (you) can be swayed. Thus, we, tried in every way, are afflicted by your bitter and excessive (that one) faculty.

Item Hegesiae: Non haec est, ut vulgari verbo appellatur, calamitas. Quid igitur? Quod proprium imponam nomen, nescio nisi illud unum tantam esse aerumnae magnitudinem, ut omnem fortunae superbissimam crudelitatem (ingens) miseria superarit.

Likewise Hegesias: This is not, as it is called by the common word, a calamity. What then? As to what proper name I should impose, I do not know, except only this: that the magnitude of the affliction is so great, that the (immense) misery has outdone all of Fortune’s most haughty cruelty.

[II.11] PARASIOPESIS

[2.11] PARASIOPESIS

Hoc est, cum aliquid nos reticere dicimus, et tamen tacitum intellegitur. Et hoc utendum est, cum aut notam rem esse auditoribus arbitramur, aut suspicionem excitare maiorem retinendo possumus. Lycurgi: In praesentia, iudices, iniussu populi quae improbissime gesserit, reticebo: de falsis eius litteris, quas ad senatum miserit, nihil dicam; quae illi saepe interminati sitis, omittam.

This is when we say that we are keeping something back, and yet what is kept tacit is understood. And this is to be used when either we judge the matter to be known to the hearers, or we can excite greater suspicion by retaining it. Lycurgus: For the present, judges, I will keep silence about what he has most disgracefully done without the people’s authorization; I will say nothing about his false letters which he sent to the senate; what threats you have often held out to him, I will omit.

Nam et haec vobis nota sunt, et quae novissime multo indigniora commisit, quam primum cognoscenda. Hyperidis: Cogis me iniuriae tuae causam proferre. Nihil agis; non dicam.

For both these are known to you, and the things which most recently, much more unworthy, he has committed are to be learned first. Hyperides: You force me to bring forward the cause of your injury. You achieve nothing; I will not speak.

Sed ipsum tempus eam patefaciet.

But time itself will disclose it.

[II.12] PAROMOION

[2.12] PAROMOION

Hoc schema et homoioteleuton et homoioptoton fere non multum inter se distant. Tamen quid intersit, et ex unius cuiusque supposita sententia cognoscere poteris, et multo diligentius ex Graeco Gorgiae libro, ubi pluribus unius cuiusque ratio redditur. Sed hoc paromoion verborum efficit similitudinem, ita uti hoc est: Nam disputandi aut suadendi est aliud idoneum tempus.

This schema and homoioteleuton and homoioptoton scarcely differ much from one another. Yet what the difference is, you can recognize both from the posited sense of each individual one, and much more diligently from the Greek book of Gorgias, where the rationale of each is rendered at greater length. But this paromoion produces a likeness of words, as it is thus: For there is another suitable time for disputing or for persuading.

Cum quidem adversarius armatus praesto est, resistendum est huic non verbis, sed armis.

When indeed the armed adversary is at hand, he must be resisted not with words, but with arms.

[II.13] HOMOIOPTOTON

[2.13] HOMOIOPTOTON

Hoc in duobus verbis eundem habet casum aut eandem novissimam syllabam. Id est huius modi: In rebus adversis cui praesto est consilium, non potest deesse auxilium. Item Sosicratis: Nam qui, secundis rebus, libenter assentantur, iidem simul ac se fortuna contristaverit, primi insidiantur.

This in two words has the same case or the same last syllable. That is of this sort: In adverse affairs, for whom counsel is at hand, aid cannot be lacking. Likewise from Sosicrates: For those who, in prosperous affairs, willingly assent, these same, as soon as Fortune has grown grim, are the first to lay ambushes.

[II.14] HOMOIOTELEUTON

[2.14] HOMOIOTELEUTON

Hoc minus evidens est quam superius, et minorem affert auribus iucunditatem. Nam neque tam paria duo verba sunt, neque eundem habent casum et sonum vocis, quam Graeci PROSODIAN appellant. Id est huius modi: Nam res publica nostra ad hunc statum gloriae pervenit non multitudine hominum, sed severitate legum.

This is less evident than the foregoing, and brings a lesser pleasantness to the ears. For neither are the two words so equal, nor do they have the same case and sound of the voice, which the Greeks call PROSODY. That is of this sort: For our republic has come to this state of glory not by a multitude of men, but by the severity of the laws.

[II.15] ISOCOLON

[2.15] ISOCOLON

Hoc aut duabus aut pluribus sententiis brevibus et inter se paribus efficitur, ita uti hoc est: Nequaquam mihi (dives) est, quamvis multa possideat, qui neque finem habet cupiendi neque modum statuit utendi. Nam et multum desiderare egentis est signum, et nihil parcere egestatis est initium. (Item:) Seorsum est beneficium dare libenter, iniuriam facere nolle.

This is effected either by two or by more brief sentences equal among themselves, as in this: By no means is he (rich) to me, although he possesses many things, who has neither an end to desiring nor sets a measure for using. For both to desire much is a sign of one in want, and to spare nothing is the inception of indigence. (Likewise:) It is separate to give a benefaction willingly, to be unwilling to commit an injury.

Nam dando beneficium extemplo benivolentiam (adiungimus), non faciendo iniuriam dumtaxat odium vitamus.

For by giving a beneficence we immediately benevolence (we adjoin), whereas by not doing an injury we only avoid odium.

[II.16] ANTITHETON

[2.16] ANTITHESIS

Hoc pluribus modis fieri solet et habet in omni genere orationis summam utilitatem. Quare separatim demonstrandum est de uno quoque genere eius. Unum est, cum contrariae res inter se conferuntur.

This is wont to be done in several modes and has the highest utility in every genus of oration. Wherefore it must be demonstrated separately concerning each of its kinds. One is, when contrary things are compared with one another.

Charisii: Alter eorum erat in dando benignus, alter erat in accipiendo astutus. Hunc omnes conquirebant *** ne ab eo viderentur. Huius enim pudor erat omnibus, illius autem impudentia ipsi suavis, ceteris amara.

Charisius: One of them was benign in giving, the other was astute in accepting. This man everyone was searching out *** lest they be seen by him. For this one’s modesty was for all, but that one’s impudence was sweet to himself, bitter to the rest.

Hoc idem fieri potest in una persona, ita uti fecit Dinarchus, cum ipse de se diceret: Olim in adolescentia sedulo omnem gloriam sectabar: at nunc in senectute summum me ambitionum invasit odium. Tunc facile multis opitulabar: nunc iam me ipsum tueri vix possum. Tunc mihi beatissimus videbar, si quam plurimis benigne fecissem: nunc contra vereor ne quid mihi desit ad necessarium aetatis meae cultum.

This same thing can be done in one person, just as Dinarchus did, when he himself was speaking about himself: Formerly, in adolescence, I was sedulously pursuing all glory; but now, in old age, the utmost odium of ambitions has seized me. Then I easily gave help to many; now already I can scarcely guard myself. Then I seemed most blessed to myself, if I had acted kindly toward as very many as possible; now, on the contrary, I fear lest anything be lacking to me for the necessary maintenance of my age.

Tunc ego ipse pro re publica fortiter arma capiebam; nunc praeter quam laudare eos qui rem publicam armati defendunt nihil valeo. Est autem (aliud) genus huius, quod in eadem sententia priori verbo contrarium quod est, infert, et coniungi solet. Isidori: Non ille stultitia aut furore impulsus tam graves labores frustra subibat, sed ex acerbitate laboris iucundos voluptatis fructus sibi parabat.

Tunc I myself for the commonwealth was bravely taking up arms; now, apart from praising those who defend the commonwealth under arms, I am able to do nothing. There is, moreover, (another) kind of this, which in the same sentence, after the prior word, inserts what is contrary, and is wont to be conjoined. Isidore: He, not impelled by stupidity or by frenzy, did not undergo such heavy labors in vain, but out of the acerbity of labor he prepared for himself the pleasant fruits of pleasure.

Aliud est, item quod superiori infertur, sed consequenter, ita uti fecit Demetrius Phalereus: Nobis primum dii immortales fruges dederunt; nos, quod soli accepimus, per omnes terras distribuimus. Nobis maiores nostri rem publicam reliquerunt; nos etiam socios nostros de servitute eripuimus. Itaque et amplissimus nobis honos ab omnibus habetur, et propter huius[modi] honoris dignitatem (superbiae nostrae) ne vestigium reperitur.

Another kind there is, likewise which is appended to the former, but consequentially, just as Demetrius Phalereus did: To us first the immortal gods gave the fruits; we, what we alone received, distributed through all lands. To us our ancestors left the commonwealth; we even rescued our allies from servitude. And so both the most ample honor is paid us by all, and on account of the dignity of honor of this [kind] (of our pride) not even a trace is found.

[II.17] EPITROPE

[2.17] CONCESSION

Hoc fieri solet, cum alicui rei vehementer confidimus et (de) nostro iure iudicibus largimur, ut quem ad modum videatur illis, constituant, atque eo pareamus . Hyperidis: Sed ego iam, iudices, summum ac legitimum, quod exposui, meae causae ius omitto. Vobis, quod aequissimum videatur, ut constituatis permitto. Non enim vereor, quin, etiam si sit novum vobis instituendum, libenter id quod postulo propter utilitatem communis consuetudinis sequamini.

This is wont to be done, when we put strong trust in some matter and lavish (from) our own right upon the judges, so that in whatever way it seems to them, they may constitute, and that we obey it . Hyperides: But I now, judges, omit the supreme and legitimate right of my case, which I have set forth. To you I permit to constitute what shall seem most equitable. For I do not fear but that, even if something new must be instituted by you, you will gladly follow that which I ask because of the utility of the common custom.

[II.18] PARRHESIA

[2.18] FRANK SPEECH

Fere contrarium est hoc superiori. Nam in hoc vehementer cum iudice agendum est, et vitium aut erratum eius audacter coram eo reprehendendum. Sed raro hoc utendum et diligenter assimulandum est invitos necessario dicere, ne magis confidentia quam dolore excitati videamur, atque ita non fides, sed odium iudicum consequatur.

This is almost contrary to the preceding. For in this one must deal vehemently with the judge, and his fault or error must be boldly reprehended in his presence. But this must be used rarely, and it must be carefully simulated that we speak unwillingly out of necessity, lest we seem stirred more by confidence than by pain, and thus not trust but the hatred of the judges ensues.

Demosthenis: Sed ego liberam vocem veritatis apud nos omittam? Non, inquam, nec reticebo, quod salus communis dici flagitat. Vestra opera, Athenienses, in tanto res publica periculo est.

Demosthenes: But shall I omit the free voice of truth among us? No, I say, nor will I keep silent what the common safety demands to be said. By your doing, Athenians, the republic is in so great a peril.

Vos enim defendere defecistis, temere omnibus credendo et quorum ignavissima sunt consilia eorum sententias utilissimas existimando. Item Lycurgi: Sed vos, iudices, vos hoc facere debetis. Nam cum in sententiis ferundis nocentibus remisse parcitis, vos inpiorum studium ad peccandum excitatis.

For you have failed to defend, by rashly believing everyone and by deeming the judgments of those whose counsels are most cowardly to be most useful. Likewise, Lycurgus: But you, judges, you ought to do this. For when, in passing sentences, you leniently spare the guilty, you excite the zeal of the impious to sin.

[II.19] AETIOLOGIA

[2.19] AETIOLOGY

Hoc schema efficitur ratione brevi et sententiosa, ita ut, quod dubium est visum, ad certam fidem adduci videatur. (Isocratis): Quod vobis, Athenienses, in suadendo assentiuntur, vos fallere possunt. Nam dictum ad voluntatem auditoris (obscurat quaestionem) utilitatis.

This schema is produced by a brief and sententious reasoning, so that what has seemed doubtful appears to be brought to certain faith. (Isocrates): Those who assent to you, Athenians, in persuasion, can deceive you. For a dictum aimed at the will of the auditor (obscures the question) of utility.

Sed ab iis, qui suadent, quod vobis iniucundum est, decipi non potestis. Non enim sententias vestras valent commutare, nisi vobis evidens bonum sui consilii patefecerint. Item eiusdem: Etsi acerbum vobis quod dicturus sum videbitur, tamen aequo animo audiendum est.

But by those who advise, you cannot be deceived in what is unpleasant to you. For they are not able to commutate your opinions, unless they have laid open to you the evident good of their counsel. Likewise of the same: Although what I am about to say will seem acerb to you, nevertheless it must be listened to with equanimity.

Nam fere verum consilium, quod initio auditu grave est, in posterum cognita utilitate fit iucundum.

For, generally, true counsel, which at the outset is grave to hear, thereafter, with its utility known, becomes pleasant.

[II.20] TAXIS

[2.20] ORDER

Hoc fit, cum unaquaeque res novissimorum verborum sententia clare distinguitur. Stratoclis: Nam vehementer eorum vitiis invehi non licebat, reticere omnino non expediebat, suspiciose loqui potissimum placebat. Item (Dinarchi): Itaque ut familiares videbantur, hos necessitudine opitulandi adstrinxit, hosque ignotos iusta benivolentiae causa inlexit.

This happens, when each thing is clearly distinguished by the sense of the latest words. Stratocles: For it was not permitted to inveigh vehemently against their vices; to keep entirely silent was not expedient; to speak guardedly was most of all preferred. Likewise (Dinarchus): And so, since they seemed like familiars, he bound these by the necessity of giving aid, and lured those unknown men by a just cause of benevolence.