Institutio Oratoria

His house will, as in the days of old, be thronged by all the best of the rising generation, who will seek to learn from him as from an oracle how they may find the path to true eloquence. And he as their father in the art will mould them to all excellence, and like some old pilot will teach them of the shores whereby their ships must sail, of the harbours where they may shelter, and the signs of the weather, and will expound to them what they shall do when the breeze is fair or the tempest blows. Whereto he will be inclined not only by the common duty of humanity, but by a certain passion for the task that once was his, since no man desires that the art wherein he was once supreme should suffer decay or diminution.

And what can be more honourable than to teach that which you know surpassing well? It was for this that the elder Caelius brought his son to Cicero, as the latter [*](pro Cael. iv. 10. ) tells us, and it was with this intent that the same great orator took upon himself the duties of instructor, and trained Pansa, Hirtius and Dolabella by declaiming daily before them or hearing them declaim.

And I know not whether we should not deem it the happiest moment in an orator's life, when he has retired from the public gaze, the consecrated priest of eloquence, free from envy and far from strife, when he has set his glory on a pinnacle beyond the reach of detraction, enjoys, while still living, that veneration which most men win but after death, and sees how great shall be his renown amid generations yet unborn.

I can say with a good conscience that, as far as

I fear, however, that I may be regarded as setting too lofty an ideal for the orator by insisting that he should be a good man skilled in speaking, or as imposing too many subjects of study on the learner. For in addition to the many branches of knowledge which have to be studied in boyhood and the traditional rules of eloquence, I have enjoined the study of morals and of civil law, so that I am afraid that even those who have regarded these things as essential to my theme, may he appalled at the delay which they impose and abandon all hope of achievement before they have put my precepts to the test.

I would ask them to consider how great are the powers of the mind of man and how astonishing its capacity for carrying its desires into execution: for has not man succeeded in crossing the high seas, in learning the number and the courses of the stars, and almost measuring the universe itself, all of them accomplishments of less importance than oratory, but of far greater difficulty? And then let them reflect on the greatness of' their aims and on the fact that no labour should be too huge for those that are beckoned by the hope of such reward.

If they can only rise to the height of this conception, they will find it easier to enter on this portion of their task, and will cease to regard the road as impassable or even hard. For the first and greatest of' the aims we set before us, namely that we shall be good

For the precepts that are enjoined upon us are not so complex or so numerous that they may be acquired by little more than a few years' study. It is repugnance to learn that makes such labour long. For if you will only believe it, you will quickly learn the principles that shall lead you to a life of virtue and happiness. For nature brought us into the world that we might attain to all excellence of mind, and so easy is it for those to learn who seek for better things, that he who directs his gaze aright will rather marvel that the bad should be so many.

For as water is the natural element of fish, dry land for creatures of the earth and the circumambient atmosphere for winged things, even so it should be easier to live according to nature than counter to her will. As regards other accomplishments, there are plenty of years available for their acquisition, even though we measure the life of man not by the span of age, but by the period of youth. For in every case order and method and a sense of proportion will shorten our labour.