Institutio Oratoria

For facility is mainly the result of habit and exercise and, if it be lost only for a brief time, the result will be not merely that we fall short of the requisite rapidity, but that our lips will become clogged and slow to open. For although we need to possess a certain natural nimbleness of mind to enable us, while we are saying what the instant demands, to build up what is to follow and to secure that there will always be some thought formed and conceived in advance ready to serve our voice, none the less,

it is scarcely possible either for natural gifts or for methodic art to enable the mind to grapple simultaneously with such manifold duties, and to be equal at one and the same time to the tasks of invention, arrangement, and style, together with what we are uttering at the moment, what we have got to say next and what we have to look to still further on, not to mention the fact that it

For our mental activities must range far ahead and pursue the ideas which are still in front, and in proportion as the speaker pays out what he has in hand, he must make advances to himself from his reserve funds, in order that, until we reach our conclusion, our mind's eye may urge its gaze forward, keeping time with our advance: otherwise we shall halt and stumble, and pour forth short and broken phrases, like persons who can only gasp out what they have to say.

There is, therefore, a certain mechanical knack, which the Greeks call ἄλογος τριβή, which enables the hand to go on scribbling, while the eye takes in whole lines at once as it reads, observes the intonations and the stops, and sees what is coming before the reader has articulated to himself what precedes. It is a similar knack which makes possible those miraculous tricks which we see jugglers and masters of sleight of hand perform upon the stage, in such a manner that the spectator can scarcely help believing that the objects which they throw into the air come to hand of their own accord, and run where they are bidden.

But this knack will only be of real service if it be preceded by the art of which we have spoken, [*](§§ 5–7.) so that what is irrational in itself will nevertheless be founded on reason. For unless a man speaks in an orderly, ornate and fluent manner, I refuse to dignify his utterance with the name of speech, but consider it the merest rant.

Nor again shall I ever be induced to admire a continuous flow of random talk, such as I note streams in torrents even from the lips of women when they quarrel, although, if a speaker is swept away by

When this occurred, the old orators, such as Cicero, [*](No such saying is found in Cicero's extant works.) used to say that some god had inspired the speaker. But the reason is obvious. For profound emotion and vivid imagination sweep on with unbroken force, whereas, if retarded by the slowness of the pen, they are liable to grow cold and, it put off for the moment, may never return. Above all, if we add to these obstacles an unhealthy tendency to quibble over the choice of words, and check our advance at each step, the vehemence of our onset loses its impetus; while even though our choice of individual words may be of the happiest, the style will be a mere patchwork with no regular pattern.

Consequently those vivid conceptions of which I spoke [*](VI. ii. 29.) and which, as I remarked, are called φαντασίαι, together with everything that we intend to say, the persons and questions involved, and the hopes and fears to which they give rise, must be kept clearly before our eyes and admitted to our hearts: for it is feeling and force of imagination that make us eloquent. It is for this reason that even the uneducated have no difficulty in finding words to express their meaning, if only they are stirred by some strong emotion.

Further the attention of the mind must be directed not to some one thing, but simultaneously to a number of things in continuous sequence. The result will be the same as when we cast our eyes along some straight road and see at once all that is on and near it, obtaining a view not merely of its end, but of the whole way there. Dread of the shame of failure is also a powerful stimulant to oratory,

For the sheer necessity of speaking thrusts forward and forces out our labouring thought, and the desire to win approbation kindles and fosters our efforts. So true is it that there is nothing which does not look for some reward, that eloquence, despite the fact that its activity is in itself productive of a strong feeling of pleasure, is influenced by nothing so much as the immediate acquisition of praise and renown.

Nor should any man put such trust in his native ability as to hope that this power will present itself to him at the outset of his career as an orator; for the precepts which I laid down for premeditation [*](Ch. vi. 3.) apply to improvisation also; we must develop it by gradual stages from small beginnings, until we have reached that perfection which can only be produced and maintained by practice.

Moreover, the orator should reach such a pitch of excellence that, while premeditation may still be the safer method, it will not necessarily be the better, since many have acquired the gift of improvisation not merely in prose, but in verse as well, as, for example, Antipater of Sidon and Licinius Archias (for whose powers we have the unquestionable authority of Cicero [*](De Or. iii. 194; Pro Arch. viii. 18. ) ), not to mention the fact that there are many, even in our own day, who have done this and are still doing it. I do not, however, regard this accomplishment as being particularly valuable in itself, for it is both unpractical and unnecessary, but mention it as a useful example to encourage students

Still our confidence in our power of speaking extempore should never be so great that we should neglect to devote a few minutes to the consideration of what we are going to say. There will but rarely be occasions when this is impossible, while in the lawsuits of the courts there is always some time allowed for the purpose. For no one can plead a cause with the facts of which be is unacquainted.