Institutio Oratoria

Quintilian

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

or brave, if he has never purged his soul of the fears of pain, death and superstition? or just, it he has never, in language approaching that of philosophy, discussed the nature of virtue and justice, or of the laws that have been given to mankind by nature or established among individual peoples and nations? What a contempt it argues for such themes to regard them as being so easy of comprehension!

However, I pass this by; for I am sure that no one with the least smattering of literary culture will have the slightest hesitation in agreeing with me. I will proceed to my next point, that no one will achieve sufficient skill even in speaking, unless he makes a thorough study of all the workings of nature and forms his character on the precepts of philosophy and the dictates of reason.

For it is with good cause that Lucius Crassus, in the

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third book of the de Oratore, [*](Chs. xx. xxvii. and xxxi.) affirms that all that is said concerning equity, justice, truth and the good, and their opposites, forms part of the studies of an orator, and that the philosophers, when they exert their powers of speaking to defend these virtues, are using the weapons of rhetoric, not their own. But he also confesses that the knowledge of these subjects must be sought from the philosophers for the reason that, in his opinion, philosophy has more effective possession of them.

And it is for the same reason that Cicero in several of his books and letters proclaims that eloquence has its fountain-head in the most secret springs of wisdom, and that consequently for a considerable time the instructors of morals and of eloquence were identical. Accordingly this exhortation of mine must not be taken to mean that I wish the orator to be a philosopher, since there is no other way of life that is further removed from the duties of a statesman and the tasks of an orator.

For what philosopher has ever been a frequent speaker in the courts or won renown in public assemblies? Nay, what philosopher has ever taken a prominent part in the government of the state, which forms the most frequent theme of their instructions? None the less I desire that he, whose character I am seeking to mould, should be a

wise man

in the Roman sense, that is, one who reveals himself as a true statesman, not in the discussions of the study, but in the actual practice and experience of life.

But inasmuch as the study of philosophy has been deserted by those who have turned to the pursuit of eloquence, and since philosophy no longer moves in its true sphere of action and in the broad daylight of the forum, but has retired first to porches and

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gymnasia and finally to the gatherings of the schools, all that is essential for an orator, and yet is not taught by the professors of eloquence, must undoubtedly be sought from those persons in whose possession it has remained. The authors who have discoursed on the nature of virtue must be read through and through, that the life of the orator may be wedded to the knowledge of things human and divine.

But how much greater and fairer would such subjects appear if those who taught them were also those who could give them most eloquent expression! O that the day may dawn when the perfect orator of our heart's desire shall claim for his own possession that science that has lost the affection of mankind through the arrogance of its claims and the vices of some that have brought disgrace upon its virtues, and shall restore it to its place in the domain of eloquence, as though he had been victorious in a trial for the restoration of stolen goods!