Institutio Oratoria

Quintilian

Quintilian. Institutio Oratoria, Volume 1-4. Butler, Harold Edgeworth, translator. Cambridge, Mass; London: Harvard University Press, William Heinemann Ltd., 1920-1922.

Some have called this form of reflexion a part of the enthymeme, others the major premise or conclusion of the epichireme, as it sometimes, though not invariably, is. More correct is the statement that at times it is simple, as in the example just quoted, while at other times a reason for the statement may be added, [*]( The premises of the enthymeme are simple, while those of the epichireme are supported by a reason. See v. xiv. ) such as the following: [*](Sall. Jug. 10. )

For in every struggle, the stronger seems not to suffer wrong, even when this is actually the case, but to inflict it, simply in virtue of his superior power.

Sometimes, again, it may be double, as in the statement that

Complaisance wins us friends, truth enmity.
Ter. Andr. I. i. 41.

There are some even who classify them under ten [*](##) heads, though the principle on which they make this division is such that it would justify a still larger number: they class them as based on interrogation, comparison, denial, similarity, admiration, and the like, for they can be treated under every

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kind of figure. A striking type is that which is produced by opposition:

Death is not bitter, but the approach to death.
Author unknown.

Others are cast in a form of a direct statement,

such as

The miser lacks
That which he has no less than what he has not.
Publil. Syr. Sent. 486.

But they acquire greater force by a change in the figure employed, as in the following:

Is it so bitter, then, to die?
Aen. xii. 646.

For this is more vigorous than the simple statement,

Death is not bitter.

A similar effect may be produced by transference of' the statement from the general to the particular. For example, although the direct statement would be,

To hurt is easy, but to do good is hard.

Ovid [*](In his lost tragedy, the Medea.) gives this reflexion increased force when lie makes Medea say,

I had the power to save, and ask you then
If I have power to ruin?

Cicero [*](' Pro Lig. xii. 38. ) again gives the general statement a personal turn when he says:

Caesar, the splendour of your present fortune confers on you nothing greater than the power and nothing better than the will to save as many of your fellow-citizens as possible.

For here he attributes to Caesar what was really attributable to the circumstances of his power. In this class of reflexion we must be careful, as always, not to employ them too frequently, nor at random, nor place them in the mouth of every kind of person,

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while we must make certain that they are not untrue, as is so often the case with those speakers who style them reflexions of universal application and recklessly employ whatever seems to support their case as though its truth were beyond question.

Such reflexions are best suited to those speakers whose authority is such that their character itself will lend weight to their words. For who would tolerate a boy, or a youth, or even a man of low birth who presumed to speak with all the authority of a judge and to thrust his precepts down our throats?

The term enthymeme may be applied to any concept of the mind, but in its strict sense means a reflexion drawn from contraries. Consequently, it has a supremacy among reflexions which we may compare to that of Homer among poets and Rome among cities.

I have already said enough on this topic in dealing with arguments. [*]( See v. x. 2, and again, for greater detail, v. xiv. 1 (note at end), where an example of this type of sententia is given from the pro Milone (ch. 29) You are sitting to avenge the death of one whom you would be unwilling to restore to life even if you thought it was in your power to restore it! ) But the use of the enthymeme is not confined to proof, it may sometimes be employed for the purpose of ornament, as in the following instance: [*](Pro Lig. iv. 10. )

Caesar, shall the language of those whom it is your glory to have spared goad you to imitate their own cruelty?

Cicero's motive in saying this is not that it introduces any fresh reason for clemency, but because he has already demonstrated by other arguments how unjust such conduct would be,

while he adds it at the period's close as an epiphonema, not by way of proof, but as a crowning insult to his opponents. For an epiphonema is an exclamation attached to the close of a statement or a proof by way of climax. Here are two examples:

Such toil it was to found the Roman race!
Aen. i. 33.

and

The virtuous youth preferred to risk his life
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by slaying him to suffering such dishonour.

[*]( Cic. pro Mil. iv. 9, cp. V. xi. 13. )

There is also what our modern rhetoricians call the noema, a term which may be taken to mean every kind of conception, but is employed by them in the special sense of things which they wish to be understood, though they are not actually said, as in the declamation where the sister defends herself against the brother whom she had often bought out from the gladiatorial school, when he brought an action against her demanding the infliction of a similar mutilation because she had cut off his thumb while he slept:

You deserved,

she cries,

to have all your fingers,

meaning thereby,

You deserved to be a gladiator all your days.

There is also what is called a clausula. If this merely means a conclusion, it is a perfectly correct and sometimes a necessary device, as in the following case:

You must, therefore, first confess your own offence before you accuse Ligarius of anything.

[*](Pro Lig. i. 2. It is a conclusion in the logical sense. But clausula more commonly means close, conclusion, cadence of a period. Cp. what follows. ) But to-day something more is meant, for our rhetoricians want every passage, every sentence to strike the ear by an impressive close.

In fact, they think it a disgrace, nay, almost a crime, to pause to breathe except at the end of a passage that is designed to call forth applause. The result is a number of tiny epigrams, affected, irrelevant and disjointed. For there are not enough striking reflexions in the world to provide a close to every period.

The following forms of reflexion are even more modern. There is the type which depends on surprise for its effect, as, for example, when Vibius Crispus, in denouncing the man who wore a breastplate when strolling in the forum and alleged that he did so because he feared for his life, cried,

Who
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gave you leave to be such a coward?

Another instance is the striking remark made by Africanus to Nero with reference to the death of Agrippina:

Caesar, your provinces of Gaul entreat you to bear your good fortune with courage.

Others are of an allusive type: for example, Domitius Afer, in his defence of Cloatilla, whom Claudius had pardoned when she was accused of having buried her husband, who had been one of the rebels, addressed her sons in his peroration with the words:

Nonetheless, it is your duty, boys, to give your mother burial.

[*]( The point is uncertain. Possibly, as Gesner suggests, the sons were accusing their mother. ) Some, again,

depend on the fact that they are transferred from one context to another Crispus, in his defence of Spatale, whose lover had made her his heir and then proceeded to die at the age of eighteen, remarked:

What a marvellous fellow to gratify his passion thus!

[*](sibi indulsit would seen to mean his appointing S. his heir and then being kind enough to die so soon! But the point is uncertain. )

Another type of reflexion may be produced by the doubling of a phrase, as in the letter written by Seneca for Nero to be sent to the senate on the occasion of his mother's death, with a view to creating the impression that he had been in serious danger:—

As yet I cannot believe or rejoice that I am safe.

Better, however, is the type which relies for its effect on contrast of opposites, as

I know from whom to fly, but whom to follow I know not;

[*]( Cic. ad Att. VIII. vii. 2. ) or,

What of the fact that the poor wretch, though he could not speak, could not keep silence?

[*]( Probably from the lost in Pisonem, since St. Jerome in a letter to Oceanus says postea vero Pisoniano vitio, cum loqui non post, tacere non poterat. But here again the point is obscure. ) But to produce the most striking effect this type should be given point by the introduction of a comparison, such as is made by Trachalus in his speech against Spatale, where he says:

Is it your pleasure, then, ye laws, the faithful guardians of chastity, that wives should receive a title [*]( By the lex Julia et Papia Poppaea childless wives were only entitled to a tenth of their husband's estate. ) and harlots a quarter?

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In these instances, however, the reflexion may equally well be good or bad.

On the other hand, there are some which will always be bad, such as those which turn on play upon words, as in the following case:

Conscript fathers, for I must address you thus that you may remember the duty owed to fathers.

Worse still, as being more unreal and far-fetched, is the remark made by the gladiator mentioned above in his prosecution of his sister:

I have fought to the last finger.

[*]( The exact meaning is uncertain. The allusion may be to the turning up of the thumb as a sign of defeat. See sect. 12. )

There is another similar type, which is perhaps the worst of all, where the play upon words is combined with a false comparison. When I was a young man I heard a distinguished pleader, after handing a mother some splinters of bone taken from the head of her son (which he did merely to provide an occasion for his epigram), cry:

Unhappiest of women, your son is not yet dead and yet you have gathered up his bones!

Moreover, most of our orators delight in devices of the pettiest kind, which seriously considered are merely ludicrous, but at the moment of their production flatter their authors by a superficial semblance of wit. Take, for instance, the exclamation from the scholastic theme, where a man, after being ruined by the barrenness of his land, is shipwrecked and hangs himself:

Let him whom neither earth nor sea receives, hang in mid air.

A similar absurdity is to be found in the declamation, to which I have already referred, in which a father poisons his son who insists on tearing his flesh with his teeth:

The man who eats such flesh, deserves such drink.

Or again, take this passage from the theme of the luxurious man who is alleged to have pretended to starve himself to death:

Tie a noose
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for yourself: you have good reason to be angry with your throat. 'rake poison: it is fit that a luxurious man should die of drink!

Others are merely fatuous, such as the remark of the declaimer who urges the courtiers of Alexander to provide him with a tomb by burning down Babylon.

I am burying Alexander. Shall any man watch such a burial from his housetop?

As if this were the climax of indignities! Others fail from sheer extravagance. For example, I once heard a rhetorician who was declaiming about the Germans, say:

I know not where they carry their heads,

[*]( Is this a suggestion that the Germans are monsters whose heads do grow beneath their shoulders or that they are so tall that their heads are lost in the clouds? ) and again when belauding a hero,

He beats back whole wars with the boss of his shield.

However, I shall never come to an end if I try to describe every possible form of this kind of absurdity. I will therefore turn to discuss a point of more importance. Rhetoricians are divided in opinion on this subject: some devote practically all their efforts to the elaboration of reflexions, while others condemn their employment altogether. I cannot agree entirely with either view.