Nowadays it is said, absurdly enough, that the narration should be rapid. Remember what the man said to the baker who asked whether he was to make the cake hard or soft: ‘What, (30) can’t you make it right?’ Just so here. We are not to make long narrations, just as we are not to make long introductions or long arguments. Here, again, rightness does not consist either in rapidity or in conciseness, (35) but in the happy mean; that is, in saying just so much as will make the facts plain, or will lead the hearer to believe that the thing has happened, or that the man has caused injury or wrong to some one, or that the facts are really as important as you wish them to be thought: or the opposite facts to establish the opposite arguments. [1417a]
You may also narrate as you go anything that does credit to yourself, e. g. ‘I kept telling him, to do his duty and not abandon his children’; or discredit to your adversary, e. g. ‘But he answered me that, wherever he might find himself, there he would find other children’, (5) the answer Herodotus23 records of the Egyptian mutineers. Slip in anything else that the judges will enjoy.
The defendant will make less of the narration. He has to maintain that the thing has not happened, or did no harm, or was not unjust, or not so bad as is alleged. He must therefore not waste time about what is admitted fact, (10) unless this bears on his own contention; e. g. that the thing was done, but was not wrong. Further, we must speak of events as past and gone, except where they excite pity or indignation by being represented as present. The Story told to Alcinous24 is an example of a brief chronicle, when it is repeated to Penelope in sixty lines.25 Another instance is the Epic Cycle as treated by Phayllus, (15) and the prologue to the Oeneus.26
The narration should depict character; to which end you must know what makes it do so. One such thing is the indication of moral purpose; the quality of purpose indicated determines the quality of character depicted and is itself determined by the end pursued. Thus it is that mathematical discourses depict no character; they have nothing to do with moral purpose, for they represent nobody as pursuing any end. (20) On the other hand, the Socratic dialogues do depict character, being concerned with moral questions. This end will also be gained by describing the manifestations of various types of character, e. g. ‘he kept walking along as he talked’, which shows the man’s recklessness and rough manners. Do not let your words seem inspired so much by intelligence, in the manner now current, as by moral purpose: e. g. ‘I willed this; aye, it was my moral purpose; true, (25) I gained nothing by it, still it is better thus.’ For the other way shows good sense, but this shows good character; good sense making us go after what is useful, and good character after what is noble. Where any detail may appear incredible, then add the cause of it; of this Sophocles provides an example in the Antigone, where Antigone says she had cared more for her brother than for husband or children, (30) since if the latter perished they might be replaced,
But since my father and mother in their graves
Lie dead, no brother can be born to me.27
If you have no such cause to suggest, just say that you are aware that no one will believe your words, but the fact remains that such is your nature, (35) however hard the world may find it to believe that a man deliberately does anything except what pays him.
Again, you must make use of the emotions. Relate the familiar manifestations of them, and those that distinguish yourself and your opponent; for instance, ‘he went away scowling at me’. [1417b] So Aeschines described Cratylus as ‘hissing with fury and shaking his fists’. These details carry conviction: the audience take the truth of what they know as so much evidence for the truth of what they do not. Plenty of such details may be found in Homer:
Thus did she say: but the old woman buried her face in her hands:28
a true touch—people beginning to cry do put their hands over their eyes. (5)
Bring yourself on the stage from the first in the right character, that people may regard you in that light; and the same with your adversary; but do not let them see what you are about. How easily such impressions may be conveyed we can see from the way in which we get some inkling of things we know nothing of by the mere look of the messenger bringing news of them. (10) Have some narrative in many different parts of your speech; and sometimes let there be none at the beginning of it.
In political oratory there is very little opening for narration; nobody can ‘narrate’ what has not yet happened. If there is narration at all, it will be of past events, the recollection of which is to help the hearers to make better plans for the future. Or it may be employed to attack some one’s character, (15) or to eulogize him—only then you will not be doing what the political speaker, as such, has to do.
If any statement you make is hard to believe, you must guarantee its truth, and at once offer an explanation, and then furnish it with such particulars as will be expected. Thus Carcinus’ Jocasta, in his Oedipus, keeps guaranteeing the truth of her answers to the inquiries of the man who is seeking her son; and so with Haemon in Sophocles.29
17 The duty of the Arguments is to attempt demonstrative proofs. (20) These proofs must bear directly upon the question in dispute, which must fall under one of four heads. (1) If you maintain that the act was not committed, your main task in court is to prove this. (25) (2) If you maintain that the act did no harm, prove this. If you maintain that (3) the act was less than is alleged, or (4) justified, prove these facts, just as you would prove the act not to have been committed if you were maintaining that.
It should be noted that only where the question in dispute falls under the first of these heads can it be true that one of the two parties is necessarily a rogue. Here ignorance cannot be pleaded, as it might if the dispute were whether the act was justified or not. This argument must therefore be used in this case only, not in the others. (30)
In ceremonial speeches you will develop your case mainly by arguing that what has been done is, e. g., noble and useful. The facts themselves are to be taken on trust; proof of them is only submitted on those rare occasions when they are not easily credible or when they have been set down to some one else.
In political speeches you may maintain that a proposal is impracticable; or that, (35) though practicable, it is unjust, or will do no good, or is not so important as its proposer thinks. Note any falsehoods about irrelevant matters—they will look like proof that his other statements also are false. Argument by ‘example’ is highly suitable for political oratory, argument by ‘Enthymeme’ better suits forensic. [1418a] Political oratory deals with future events, of which it can do no more than quote past events as examples. Forensic oratory deals with what is or is not now true, which can better be demonstrated, because not contingent—there is no contingency in what has now already happened. Do not use a continuous succession of Enthymemes: intersperse them with other matter, (5) or they will spoil one another’s effect. There are limits to their number—
Friend, you have spoken as much as a sensible man would have spoken.30—
‘as much’ says Homer, not ‘as will’. Nor should you try to make Enthymemes on every point; if you do, (10) you will be acting just like some students of philosophy, whose conclusions are more familiar and believable than the premisses from which they draw them. And avoid the Enthymeme form when you are trying to rouse feeling; for it will either kill the feeling or will itself fall flat: all simultaneous motions tend to cancel each other either completely or partially. (15) Nor should you go after the Enthymeme form in a passage where you are depicting character—the process of demonstration can express neither moral character nor moral purpose. Maxims should be employed in the Arguments—and in the Narration too—since these do express character: ‘I have given him this, though I am quite aware that one should “Trust no man”.’ Or if you are appealing to the emotions: ‘I do not regret it, (20) though I have been wronged; if he has the profit on his side, I have justice on mine.’
Political oratory is a more difficult task than forensic; and naturally so, since it deal
s with the future, whereas the pleader deals with the past, which, as Epimenides of Crete said, even the diviners already know. (Epimenides did not practise divination about the future; only about the obscurities of the past. (25)) Besides, in forensic oratory you have a basis in the law; and once you have a starting-point, you can prove anything with comparative ease. Then again, political oratory affords few chances for those leisurely digressions in which you may attack your adversary, talk about yourself, or work on your hearers’ emotions; fewer chances, indeed, than any other affords, unless your set purpose is to divert your hearers’ attention. Accordingly, if you find yourself in difficulties, (30) follow the lead of the Athenian speakers, and that of Isocrates, who makes regular attacks upon people in the course of a political speech, e. g. upon the Lacedaemonians in the Panegyricus,31 and upon Chares in the speech about the allies.32 In ceremonial oratory, intersperse your speech with bits of episodic eulogy, like Isocrates, who is always bringing some one forward for this purpose.33 And this is what Gorgias meant by saying that he always found something to talk about. For if he speaks of Achilles, (35) he praises Peleus, then Aeacus, then Zeus; and in like manner the virtue of valour, describing its good results, and saying what it is like.
Now if you have proofs to bring forward, bring them forward, and your moral discourse as well; if you have no Enthymemes, then fall back upon moral discourse: after all, it is more fitting for a good man to display himself as an honest fellow than as a subtle reasoner. [1418b] Refutative Enthymemes are more popular than demonstrative ones: their logical cogency is more striking: the facts about two opposites always stand out clearly when the two are put side by side.
The ‘Reply to the Opponent’ is not a separate division of the speech; it is part of the Arguments to break down the opponent’s case, (5) whether by objection or by counter-syllogism. Both in political speaking and when pleading in court, if you are the first speaker you should put your own arguments forward first, and then meet the arguments on the other side by refuting them and pulling them to pieces beforehand. If, however, the case for the other side contains a great variety of arguments, begin with these, like Callistratus in the Messenian assembly, when he demolished the arguments likely to be used against him before giving his own. (10) If you speak later, you must first, by means of refutation and counter-syllogism, attempt some answer to your opponent’s speech, especially if his arguments have been well received. For just as our minds refuse a favourable reception to a person against whom they are prejudiced, so they refuse it to a speech when they have been favourably impressed by the speech on the other side. (15) You should, therefore, make room in the minds of the audience for your coming speech; and this will be done by getting your opponent’s speech out of the way. So attack that first—either the whole of it, or the most important, successful, or vulnerable points in it, and thus inspire confidence in what you have to say your-self—
First, champion will I be of Goddesses … (20)
Never, I ween, would Hera …:34
where the speaker has attacked the silliest argument first. So much for the Arguments.
With regard to the element of moral character: there are assertions which, (25) if made about yourself, may excite dislike, appear tedious, or expose you to the risk of contradiction; and other things which you cannot say about your opponent without seeming abusive or illbred. Put such remarks, therefore, into the mouth of some third person. This is what Isocrates does in the Philippus35 and in the Antidosis,36 and Archilochus in his satires. The latter represents the father himself as attacking his daughter in the lampoon
Think nought impossible at all,
Nor swear that it shall not befall …
and puts into the mouth of Charon the carpenter the lampoon which begins
Not for the wealth of Gyges.… (30)
So too Sophocles makes Haemon appeal to his father on behalf of Antigone as if it were others who were speaking.37
Again, sometimes you should restate your Enthymemes in the form of maxims; e. g. ‘Wise men will come to terms in the hour of success; for they will gain most if they do’.38 (35) Expressed as an Enthymeme, this would run, ‘If we ought to come to terms when doing so will enable us to gain the greatest advantage, then we ought to come to terms in the hour of success.’
18 Next as to Interrogation. [1419a] The best moment to employ this is when your opponent has so answered one question that the putting of just one more lands him in absurdity. Thus Pericles questioned Lampon about the way of celebrating the rites of the Saviour Goddess.39 Lampon declared that no uninitiated person could be told of them. Pericles then asked, ‘Do you know them yourself?’ ‘Yes’, answered Lampon. ‘Why,’ said Pericles, ‘how can that be, (5) when you are uninitiated?’
Another good moment is when one premiss of an argument is obviously true, and you can see that your opponent must say ‘yes’ if you ask him whether the other is true. Having first got this answer about the other, do not go on to ask him about the obviously true one, but just state the conclusion yourself. Thus, when Meletus denied that Socrates believed in the existence of gods but admitted that he talked about a supernatural power, (10) Socrates proceeded to ask whether ‘supernatural beings were not either children of the gods or in some way divine?’ ‘Yes’, said Meletus. ‘Then’, replied Socrates, ‘is there any one who believes in the existence of children of the gods and yet not in the existence of the gods themselves?’40 Another good occasion is when you expect to show that your opponent is contradicting either his own words or what every one believes. A fourth is when it is impossible for him to meet your question except by an evasive answer. If he answers ‘True, and yet not true’, (15) or ‘Partly true and partly not true’, or ‘True in one sense but not in another’, the audience thinks he is in difficulties, and applauds his discomfiture. In other cases do not attempt interrogation; for if your opponent gets in an objection, you are felt to have been worsted. You cannot ask a series of questions owing to the incapacity of the audience to follow them; and for this reason you should also make your enthymemes as compact as possible.
In replying, you must meet ambiguous questions by drawing reasonable distinctions, (20) not by a curt answer. In meeting questions that seem to involve you in a contradiction, offer the explanation at the outset of your answer, before your opponent asks the next question or draws his conclusion. For it is not difficult to see the drift of his argument in advance. This point, however, as well as the various means of refutation, may be regarded as known to us from the Topics.41
When your opponent in drawing his conclusions puts it in the form of a question, (25) you must justify your answer. Thus when Sophocles was asked by Peisander whether he had, like the other members of the Board of Safety, voted for setting up the Four Hundred, he said ‘Yes.’ ‘Why, did you not think it wicked?’—‘Yes.’—‘So you committed this wickedness?’—‘Yes’, said Sophocles, ‘for there was nothing better to do.’ (30) Again, the Lacedaemonian, when he was being examined on his conduct as ephor, was asked whether he thought that the other ephors had been justly put to death. ‘Yes’, he said. ‘Well then’, asked his opponent, ‘did not you propose the same measures as they?’—‘Yes.’—‘Well then, would not you too be justly put to death?’—‘Not at all’, said he; ‘they were bribed to do it, and I did it from conviction’. (35) Hence you should not ask any further questions after drawing the conclusion, nor put the conclusion itself in the form of a further question, unless there is a large balance of truth on your side. [1419b]
As to jests. These are supposed to be of some service in controversy. Gorgias said that you should kill your opponents’ earnestness with jesting and their jesting with earnestness; in which he was right. (5) Jests have been classified in the Poetics.42 Some are becoming to a gentleman, others are not; see that you choose such as become you. Irony better befits a gentleman than buffoonery; the ironical man jokes to amuse himself, the buffoon to amuse other people.
19 The Epilogue has
four parts. (10) You must (1) make the audience well-disposed towards yourself and ill-disposed towards your opponent, (2) magnify or minimize the leading facts, (3) excite the required state of emotion in your hearers, and (4) refresh their memories.
(1) Having shown your own truthfulness and the untruthfulness of your opponent, the natural thing is to commend yourself, (15) censure him, and hammer in your points. You must aim at one of two objects—you must make yourself out a good man and him a bad one either in yourselves or in relation to your hearers. How this is to be managed—by what lines of argument you are to represent people as good or bad—this has been already explained.43
(2) The facts having been proved, (20) the natural thing to do next is to magnify or minimize their importance. The facts must be admitted before you can discuss how important they are; just as the body cannot grow except from something already present. The proper lines of argument to be used for this purpose of amplification and depreciation have already been set forth.44
(3) Next, when the facts and their importance are clearly understood, (25) you must excite your hearers’ emotions. These emotions are pity, indignation, anger, hatred, envy, emulation, pugnacity. The lines of argument to be used for these purposes also have been previously mentioned.45
(4) Finally you have to review what you have already said. Here you may properly do what some wrongly recommended doing in the introduction—repeat your points frequently so as to make them easily understood. (30) What you should do in your introduction is to state your subject, in order that the point to be judged may be quite plain; in the epilogue you should summarize the arguments by which your case has been proved. The first step in this reviewing process is to observe that you have done what you undertook to do. You must, then, state what you have said and why you have said it. Your method may be a comparison of your own case with that of your opponent; and you may compare either the ways you have both handled the same point or make your comparison less direct: ‘My opponent said so-and-so on this point; I said so-and-so, (35) and this is why I said it’. Or with modest irony, e. g. ‘He certainly said so-and-so, but I said so-and-so’. [1420a] Or ‘How vain he would have been if he had proved all this instead of that!’ Or put it in the form of a question, ‘What has not been proved by me?’ or ‘What has my opponent proved?’ You may proceed, then, either in this way by setting point against point, or by following the natural order of the arguments as spoken, first giving your own, and then separately, if you wish, those of your opponent. [1420b]
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