8. ἐπὶδεικτικὴ or times the others and ψόγος. by recollection or αἰσχρόν anticipation.
8. In all three kinds we must have propositions on δυνατὸν and ἀδύνατον, εἰ γέγονεν, ἣ μη, ὅτι μέγα ἢ μικρὸν, δίκαιον ἣ ἄδικον, καλὸν ἢ αἰσχρόν, etc.
IV.—1. Excluding ἀδύνατα, ἀναγκαῖα, and ἀπὸ τύχης γε- νομενα ἀγαθὰ, Aristotle enumerates five things περὶ ὧν συμ- βουλεύονται πάντες. 1. πόροι. 2. πόλεμος καὶ εἰρήνη. 8. φυ- λακὴ τῆς χώρας. 4. εἰσαγόμενα καὶ ἐξαγόμενα. ὅ. νομοθεσία. Then follow the εἴδη of each, and the knowledge necessary and useful.* * As these are fully enumerated by Hobbes, I shall here omit them, as in all similar cases, ” el δϑὲώ..»Ψὕ.; Ee Cl —— wT Ύ νυ.
OF ARISTOTLE’S RHETOKIC. 389 V.—1. As to the Epideictic orator, εὐδαιμονία is his aim, περὶ γὰρ ταύτης, Kal τῶν εἰς ταύτην συντεινόντων, καὶ τῶν ἐναν- τίων ταύτῃ, αἱ τε προτροπαὶ καὶ αἱ ἀποτροπαὶ πᾶσαί εἶσι.
3. But εὐδαιμονία is, Istly, εὐπραξία μετὰ ἀρετῆς 2Qndly, αὐταρκεία ζωῆς" 3rdly, ὁ βίος ὁ μετὰ ἀσφαλείας ἥδιστος" Athly, εὐσθένεια κτημάτων καὶ σωμάτων, pera δυνάμεως φυλακτικῆς τε καὶ πρακτικῆς τούτων.
4. Now he is αὐταρκέστατος, ᾧ ὑπάρχει τά τ᾽ ἐν αὐτῷ, καὶ τὰ ἐκτὸς ἀγαθά. Ἔστι δὲ ἐν αὐτῷ μὲν, τὰ περὶ ψυχὴν, καὶ τὰ ἐν σώματι" ἔξω δὲ, εὐγένεια, καὶ φίλοι, καὶ χρήματα, καὶ τιμή" 7. The parts of wealth are νομίσματος πλῆθος, γῆς, χωρίων κτῆσις" ἔτι δὲ, ἐπίπλων κτῆσις καὶ βοσκημάτων καὶ ἀνδραπόδων πλήθει καὶ μεγέθει καὶ κάλλει διαφερόντων. And all these must be ἀσφαλῆ καὶ ἐλευθέρια καὶ χρήσιμα. But the most useful are τὰ κάρπιμα" the liberal, τὰ πρὸς ἀπόλαυσιν. And they are κάρπιμα ἀφ᾽ ὧν ai πρόσοδοι" but ἀπολαυστικὰ, ἀφ᾽ ὧν μηδὲν παρὰ τὴν χρῆσιν γίγνεται, 6 τι καὶ ἄξιον. ᾿Ασφαλεία consists in pos- sessing wealth ὥστ᾽ ἐφ᾽ αὑτῷ εἶναι τὴν χρῆσιν αὐτῶν.
8. Εὐδοξία, τὸ ὑπὸ πάντων σπουδαῖον ὑπολαμβάνεσθαι.
9. Τιμὴ, σημεῖον εὐεργετικῆς δόξης.
Evepyecia, ἣ εἰς σωτηριαν, καὶ ὅσα αἴτια τοῦ εἶναι, ἣ εἰς πλοῦτον, ἣ εἴς τι τῶν ἄλλων ἀγαθῶν.
12. ᾿ἸΙσχὺς, δύναμις τοῦ κινεῖν ἕτερον, ὡς βούλεται.
15. Evynpia, βραδυτὴς γήρως μετ᾽ ἀλυπίας.
16. Φίλος, ὅστις, ἃ οἴεται ἀγαθὰ εἶναι ἐκείνῳ, πρακτικός ἐστιν αὐτῶν de ἐκεῖνον. A man who possesses many such, enjoys πολυφιλία and χρηστοφιλία.
17. Evruyia δὲ ἔστιν, ὧν ἣ τύχη ἀγαθῶν αἰτία, ταῦτα γίγνε- σθαι καὶ ὑπάρχειν 7} πάντα, ἢ τὰ πλεῖστα, ἣ τὰ μέγιστα.
18. As ἀρετὴ is most closely connected with ἔπαινος, Aris- totle proceeds to τὰ πρὸς τὸ τέλος of deliberative oratory.
VI.—1. And these are ra συμφέροντα πρὸς τὰς πράξε:ς, τὸ δὲ συμφέρον ἀγαθὸν, which must therefore be considered. ᾿Αγαθὸν is defined to be ὃ ἂν αὐτὸ ἑαυτοῦ ἕνεκα 7 αἱρετόν" καὶ οὗ ἕνεκα ἄλλο αἱρούμεθα" καὶ οὗ ἐφίεται πάντα, ἢ πάντα τὰ αἴ- σθησιν ἔχοντα, ἣ νοῦν, ἢ εἰ λάβοι νοῦν" καὶ ὅσα ὁ νοῦς ἂν ἑκάστῳ ἀποδοίη" καὶ ὅσα 6 περὶ ἕκαστον.
3. And goods follow ἣ ἅμα, ἢ ὕστερον. A copious enumer- ation of the τόποι next follows, for which see Hobbes.
18. Enumeration of τὰ ἀμφισβητήσιμα ἀγαθά.
VII.—1. In order to enumerate the τόποι of comparative 390 APPENDIX TO THE ANALYSIS good and expediency, which the deliberative orator must dis- cuss, Aristotle defines ὑπερέχον, τοσοῦτον, καὶ ἔπι' and ὑπερε- Xopevor, TO ἐνυπάρχον. Observing, μεῖζον μὲν ἀεὶ καὶ πλεῖον πρὸς ἔλαττον" μέγα δὲ καὶ μικρὸν, καὶ πολὺ καὶ ὀλίγον, πρὸς τὸ τῶν πολλῶν μέγεθος" καὶ ὑπερέχον μὲν, τὸ μέγα" τὸ δὲ ἐλλεῖπον, μικρόν" καὶ πολὺ καὶ ὀλίγον ὡσαύτως. Then follow the τύποι. See Hobbes.
VIII.—1. To be able πείθειν καὶ καλῶς συμβουλεύειν, one ought to be able τὰς πολιτείας ἁπάσας λαβεῖν, καὶ τὰ ἑκάστης ἔθη, καὶ νόμιμα, καὶ συμφέροντα διελεῖν. For, 1. πείθονται πάν- τες τῷ συμφέροντι. 2. κυρία ἡἣ τοῦ κυρίου ἀπόφανσις.
8. There are four πολιτεῖαι, δημοκρατία, ὀλιγαρχία,. ἀρισ- τοκρατία, μοναρχία" so that the ruling and judicial functions will be one part of these or the whole. But δημοκρατία i is de- fined, πολιτεία, ἐ ἐν a κλήρῳ διανέμονται τὰς ἀρχάς" ὀλιγαρχία, ἐν ἡ οἱ ἀπὸ τιμημάτων" ἀριστοκρατία, ἐν 7) οἱ κατὰ παιδείαν. But. by παιδεία 1 mean τὴν ὑπὸ τοῦ γόμου κειμένην. But μον- «ρχία is that, ἐν ἡ εἷς ἁπάντων κύριός ἐστι and ἡ ἡ μὲν κατὰ τάξιν τινὰ, is called βασιλεία" but ἡ ἀόριστος, τυραννίς.
5. Their respective τέλη are, Of δημοκρατία, ἐλευθερία. ὀλιγαρχία, πλοῦτος. ἀριστοκρατία, τὰ περὶ παιδείαν καὶ τὰ νόμιμα. τυραννίδος, φυλακή.
IX.—1. But as ethical character is also necessary in the speaker, and as virtue and vice are the objects of the Epi- deictic orator, and also enable us to appear ποιοί τινες κατὰ TO ἦθος, Which is the second πίστις ἔντεχνος, We must thoraiee define thus: 3. Καλὸν, ὃ ὃ ἂν ov αὑτὸ αἱρετὸν ὃν ἐπαινετὸν 7 ἢ ὃ ἂν ἀγα- θὸν ὃν ἡδὺ ἦ, ὅτι ἀγαθόν. And, if so, ἀρετὴ must needs be καλὸν" ἀγαθὸν yap ὃν ἐπαινετὸν ἐστιν. 4. But ἀρετὴ is, as it seems, δύναμις ποριστικὴ ἀγαθῶν καὶ φυλακτική" καὶ δύναμις εὐεργετικὴ πολλῶν καὶ μεγάλων καὶ πάντων περὶ πάντα. 5. Its parts are δικαιοσύνη, ἀνδρεία, σωφροσύνη, μεγαλοπρέπεια, μεγα- λοψυχία, ἐλευθεριότης, πραότης, φρόνησις, σοφία. 1. Which are thus defined: Δικαιοσύνη, ἀρετὴ, rs ἣν τὰ αὑτῶν ἕκαστοι - ἔχουσι, καὶ ὡς ὁ νόμος" but ἀδικία, dv ἣν τὰ ἀλλότρια, οὐχ ὡς ὁ νόμος. 8. ᾿Ανδρεία, oe ἣν πρακτικοί εἰσι τῶν καλῶν ἔργων ἐν τοῖς κινδύ-. νοις, καὶ ὡς ὁ "ὑμὸς κελεύει, καὶ ὑπηρετικοὶ τῷ νόμῳ" but δειλέα the reverse. 9. Σωφροσύνη, ἀρετὴ, δι᾿ ἣν πρὸς τὰς ἡδενὰς τοῦ OF ARISTOTLE’S RHETORIC. 391 σώματος οὕτως ἔ ἔχουσιν, ὡς ὃ γόμος κελεύει" but ακολασία the reverse. 10. Ἐλευθεριότης, περὶ χρήματα εὖ ποιητική" but ἀνελευθερία the reverse. 11. Μεγαλοψυχέα, ἀρετὴ μεγάλων ποιητικὴ εὐεργετημάτων" but μικροψυχία the reverse. 12. Me- γαλοπρέπεια, a ἀρετὴ ἐν δαπανήμασι μεγέθους ποιητική" but μικρο- ψυχία and μικροπρέπεια the reverse. 18. Φρόνησις, ἀρετὴ δια- νοίας, καθ᾽ ἣν εὖ βουλεύεσθαι δύνανται περὶ ἀγαθῶν καὶ κακῶν τῶν εἰρημένων εἰς εὐδαιμονίαν.
Then follows a copious list of τὰ καλά.
82. But as praise results from moral action, we must en- deavour to show that the person commended has always acted κατὰ προαίρεσιν. He defines ἔπαινος, λόγος ἐμφανίζων μέγεθος ἀρετῆς.
35. "Ἔχει δὲ κοινὸν εἶδος ὁ ἔπαινος καὶ αἱ συμβουλαί' ἃ γὰρ ἐν τῷ συμβουλεύειν ὑπόθοιο ἂν, ταῦτα, Reeaneriie τῇ Asker, ἐγκώμια γίγνεται.
38. In praise, we may also use ra ἀυξητικὰ, as εἰ μόνος, ἣ πρῶτος, ἢ μετ᾽ ὀλίγων, ἢ καὶ ὁ μάλιστα πεποίηκεν. τὰ ἐκ τῶν χρόνων καὶ τῶν καιρῶν καὶ εἰ πολλάκις.
Χ. Judicial Oratory requires us to consider three things, ἕν μὲν, τένων, καὶ πόσων ἕνεκα ἀδικοῦσι" δεύτερον δὲ, πῶς αὐτοὶ διακείμενοι" τρίτον δὲ, τοὺς ποίους, καὶ πῶς ἔχοντας.
3. Aristotle then defines τὸ ἀδικεῖν, τὸ βλάπτειν ἑ ἑκόντα παρὰ τὸν νόμον. But νόμος is either ἴδιος or κοινός. Ἴδιος is that, καθ᾽ ὃν γεγραμμένον πολιτεύονται" but κοινὸς, ὅσα ἄγραφα made πᾶσιν ὁμολογεῖσθαι δοκεῖ. Men ἑκόντες, ὅσα εἰδότες, καὶ μὴ ἀναγκαζόμενοι. Ὅσα μὲν οὖν ἑκόντες, οὗ πάντα προαιρούμενοι" ὅσα δὲ προαιρούμενοι, εἰδότες ἅπαντα" οὐδεὶς γὰρ, ὃ προαιρεῖται, ἀγνοεῖ. But the motives through which προαιροῦνται βλάπ- τειν, Kal φαῦλα ποιεῖν παρὰ τὸν νόμον, are κακία and ἀκρασία.
6. The motives of injustice.
7. Motives of all actions are either “ Ὁ ΜῈ 5“ Ἂν dv αὐτοὺς οὗ δὲ αὐτοὺς. δι᾿ ἔθος de ὄρεξιν διὰ ri ᾿ἐξ ἀνάγκης λογιστικὴν ἢ ἄλογον, i. 6. either through βούλησις, ὀργὴ, or ἐπιθυμία.
‘ 392 APPENDIX TO THE ANALYSIS 12. Now τὰ ἀπὸ τύχης are τὰ τοιαῦτα γιγνόμενα, ὅσων ἥ. τε αἰτία ἀόριστος, καὶ μὴ ἕνεκά του γίγνεται" καὶ μήτε ἀεὶ, μήτε ὡς ἐπὶ τὸ πολὺ, μήτε τεταγμένως.
18.. But τὰ Φύσει, ὅσων ἥ τε αἰτία ἐν αὐτοῖς καὶ τεταγμένη" γὰρ ἀεὶ, ἢ ὡς ἐπὶ τὸ πολὺ ὡσαύτως ἀποβαίνει.
14. Τὰ Big are ὅσα παρ᾽ ἐπιθυμίαν ἣ τοὺς λογισμοὺς γίγνετα δι αὐτῶν τῶν πραττόντων.
15. "Ede δὲ, ὅσα διὰ τὸ πολλάκις πεποιηκέναι ποιοῦσι.
16. ᾿Δογισμῷ δὲ, 7 τὰ δοκοῦντα συμφέρειν ἐ ἐκ τῶν εἰρημένων dya- θῶν, ἢ ὡς τέλος, ἢ ὡς πρὸς τὸ τέλος, ὅταν διὰ τὸ συμφέρο, πράττηται.
17. Διὰ θυμὸν δὲ καὶ ὀργὴν τα τιμωρητικά.
ες But we must observe that ἡ κόλασις τοῦ πάσχοντος ἕνεκά ἐστιν" ἣ δὲ τιμωρία τοῦ ποιοῦντος, ἵνα ἀποπληρωθῇ.
18. Δι ἐπιθυμίαν δὲ πράττεται, ὅσα φαίνεται ἡδέα.
XI.—1. Ἡδονὴ is defined to be κίνησις τις τῆς ψυχῆς, καὶ κατάστασις ἀθρόα καὶ αἰσθητὴ εἰς τὴν ὑπαρχουσαν φύσιν" λύπη, δὲ τοὐναντίον.
Enumeration of τὰ ἡδέα.
XII. Πῶς ἔχοντες ἀδικοῦσι, καὶ ποῖα, καὶ ποίους.
For this chapter, see Hobbes.
XIII.—. Division of laws into Ἰδιοι and κοινοί, and conse- quently of ra ἀδικήματα καὶ δικαιώματα.
5. Aristotle defines ἀδικεῖσθαι, τὸ ὑπὸ ἑκόντος τὰ ἄδικα was yew* adding, τὸ γὰρ ἀδικεῖν ὥρισται πρότερον ἑκούσιον εἶναι.
11. As there are τῶν δικαίων καὶ τῶν ἀδίκων δύο εἴδη" τὰ μὲν γεγραμμένα" τὰ δὲ ἄγραφα" 80, of these latter é ἐστὶ τὰ μὲν καθ᾽ ὑπερβολὴν ἀρετῆς καὶ κακίας, ἐφ᾽ οἷς ὀνείδη καὶ ἔπαινοι, καὶ ἀτιμίαι καὶ τιμαὶ, καὶ δωρεαί" οἷον, τὸ χάριν ἔχειν τῷ ποιήσαντι εὖ, καὶ ἀντευποιεῖν τὸν εὖ ποιήσαντα" but others are τοῦ ἰδίου νόμου καὶ γεγραμμένου ἔλλειμμα, 1. 6. ἐπιεικὲς or equity, which is defined τὸ mapa τὸν γεγραμμένον νόμον δίκαιον. And this happens, τὰ μὲν ἑκόντων, τὰ δὲ ἀκόντων τῶν νομοθετῶν" ἀκόντων μὲν, ὅταν: λάθῃ: ἑκόντων δὲ, ὅταν μὴ δύνωνται διορίσαι, ἀλλ᾽ ἀναγκαῖον μὲν ἦ καθόλου εἰπεῖν, μὴ ἦ δὲ, ἀλλ᾽ ὡς ἐπὶ τὸ πολύ.
15. And hence ra ἐπιεικῆ are those deeds, ἐφ᾽ οἷς δεῖ συγ- γνώμην ἔχειν.
18. And Equity consists in looking rather to the προαέρεσις than the πράξις.
XIV. Enumeration of the degrees of guilt. See Hobbes.
ΝΟΥ CO OCC CC ΘΟ: OF ARISTOTLE’S RHETORIC, 393 XV.—1. The ἄτεχνοι πίστεις are γόμοι, μάρτυρες, συνθῆκαι, βάσανοι, ὅρκοι.
3. Arguments for the use or opposition of the laws.
13. Μάρτυρές εἰσι διττοὶ, οἱ μὲν παλαιοὶ, οἱ δὲ πρόσφατοι. Καὶ τούτων οἱ μὲν μετέχοντες τοῦ κινδύνου" οἱ δὲ ἐκτός. Παλαιοὶ, οἱ ποιηταὶ καὶ οἱ χρησμολόγοι, the former περὶ τῶν γενομένων, the latter περὶ τῶν ἐσομένων.
Also proverbs are μαρτυρία.
15. Πρόσφατοι, ὅσοι γνώριμοι τὶ κεκρίκασι' χρήσιμοι yap ai τούτων κρίσεις τοῖς περὶ τῶν αὐτῶν ἀμφισβητοῦσιν.
Manner of using or invalidating witnesses.
20. Use of συνθῆκαι. See Hobbes.
26. Use of βάσανοι.
27. In regard to oaths, there is a fourfold division, ἢ yap δίδωσι, καὶ λαμβάνει, ἣ οὐδέτερον" ἣ τὸ μὲν, τὸ δ᾽ οὔ" καὶ τούτων ἣ δίδωσι μὲν, οὐ λαμβάνει δέ" ἣ λαμβάνει μὲν, δίδωσι δὲ οὐ.
Manner of using the oath under the different circumstances.
BOOK II.
I. Havine discussed deliberative and epideictic oratory, Aristotle now turns to judicial, observing: ἕνεκα κρίσεώς ἐστιν ἡ ἹῬητορική" καὶ γὰρ τὰς συμβουλὰς κρίνουσι, καὶ ἡ δίκη κρίσις ἐστίν" therefore we must not only consider ὅπως ἀποδεικτικὸς ἔσται καὶ πιστὸς ὁ λόγος, ἀλλὰ καὶ αὐτὸν ποῖόν τινα καὶ τὸν κριτὴν κατασκευάζειν.
4, And this is chiefly important for the speaker εἰς τὰς συμβουλὰς, but for the hearer εἰς τὰς δίκας. For men form different opinions according as they are φιλοῦντες, μισοῦντες, ὀργιζόμενοι, OF πρᾷάως ἔχοντες, ἐπιθυμοῦντες, ΟΥ̓ εὐέλπιδες.
ὅ. Τοῦ μὲν οὖν αὐτοὺς εἶναι πιστοὺς τοὺς λέγοντας τρία ἐστὶ τὰ αἴτια" τοσαῦτα γάρ ἐστι, Oe ἃ πιστεύομεν ἔξω τῶν ἀποδείξεων. Ἔστι δὲ ταῦτα φρόνησις, καὶ ἀρετὴ, καὶ εὔνοια. ' 7. But how men may appear virtuous and prudent, may be learnt from the chapter on virtues.
But εὐνοία must be derived from a knowledge of τὰ πάθη, which are δι᾿ ὅσα μεταβάλλο:τες διαφέρουσι πρὸς τὰς κρίσεις, οἷς 394 APPENDIX TO THE ANALYSIS ἕπεται λύπη καὶ ἡδονή" οἷον, ὀργὴ, ἔλεος, φόβος, Kat ὅσα ἄλλα τοιαῦτα, καὶ τὰ τούτοις ἐναντία. Δεῖ δὲ διαιρεῖν [ra] περὲ ἕκαστον εἰς τρία" λέγω δ᾽, οἷον wept ὀργῆς, πῶς τε διακείμενοι ὀργίλοι εἰσὶ, καὶ τίσιν εἰώθασιν ὀργίζεσθαι, καὶ ἐπὶ ποίοις.
II. Anger is defined to be ὄρεξις μετὰ λύπης τιμωρίας φαινο- μένης διὰ φαινομένην ὀλιγωρίαν τῶν εἰς αὐτὸν, ἣ εἰς αὐτοῦ τινα μὴ προσηκόντως.. 2. Thus anger will always be against a par- ticular object, and all anger will be accompanied by a certain pleasure, ἀπὸ τῆς ἐλπίδος τοῦ τιμωρήσασθαι. 3. ἡ ὀλιγωρία ἔστιν ἐνέργεια δόξης περὶ τὸ μηδενὸς ἄξιον φαινόμενον" but there are three kinds of ὀλιγωρία, καταφρόνησις, Wi aa and ὕβρις.
For the enumeration of the feelings and objects of anger, see Hobbes.
IIL.—1. As τῷ ὀργίζεσθαι ἐναντίον τὸ πραὔνεσθαι, Aristotle defines πράνσις, κατάστασις καὶ ἠρέμησις ὀργῆς.
IV.—1. He now defines τὸ φιλεῖν, τὸ βούλεσθαί τινι, ἃ οἴεται ἀγαθὰ, ἐκείνου ἕνεκα, ἀλλὰ μὴ αὑτοῦ, καὶ τὸ κατὰ δύναμιν πρακτικὸν εἶναι τούτων. Φίλος δ᾽ ἐστὶν ὁ φιλῶν καὶ ἀντιφιλούμενος. So it follows, φίλον εἶναι τὸν συνηδόμενον τοῖς ἀγαθοῖς, καὶ συναλγοῦντα τοῖς λυπηροῖς, μὴ διὰ τὶ ἕτερον, ἀλλὰ δέ ἐκεῖνον.
After enumerating τοὺς φιλοῦντας καὶ μισοῦντας, Aristotle observes, ποιητικὰ ἔχθρας, ὀργὴ, ἐπηρεασμὸς, διαβολή.
81, ᾿Ὀργὴ μὲν οὖν ἐστιν ἐκ τῶν πρὸς ¢ αὐτόν" ἔχθρα δὲ καὶ ἄνευ τοῦ πρὸς αὑτόν" and ἡ μὲν ὀργὴ det πρὸς τὰ καθ᾽ ἕκαστα' τὸ δὲ μῖσος καὶ πρὸς τὰ γένη And all λυπηρὰ are αἰσθητὰ, but τὰ μάλιστα κακὰ, ἥκιστα αἰσθητὰ, as ἀδικία and ἀφροσύνη.
V. --Ἱ. Φόβος is λύπη τις ἣ ταραχὴ ἐκ φαντασίας μέλλοντος κακοῦ ἣ φθαρτικοῦ, ἣ 7 λυπηροῦ" and φοβερὰ, ὅσα φαίνεται δύναμιν ἔχειν μεγάλην τοῦ φθείρειν, ἣ βλάπτειν βλάβας εἰς λύπην μεγά- Any συντεινούσαςο.
16. After enumerating the feelings and objects of fear, Aristotle remarks of confidence, τό τε θάρσος ἐναντίον τῷ φόβῳ, καὶ τὸ θαῤῥαλέον τῷ φοβερῷ" ὥστε μετὰ φαντασίας ἡ ἐλπὶς τῶν “σωτηρίων, ὡς ἐγγὺς ὄντων" τῶν δὲ φοβερῶν ἢ μὴ ὄντων, ἣ πόῤῥω ὄντων.
ΥΙ.---2, Αἰσχύνη is λύπη τις καὶ ταραχὴ περὶ τὰ εἰς ἀδοξίαν φαινόμενα φέρειν τῶν κακῶν, ἢ παρόντων, ἢ γεγονότων, ἣ μεὰ- λόντων. But Hai ay: ὀλιγωρία τις καὶ ἀπάθεια περὶ τὰ αὐτὰ ταῦτα.
VIL. Aristotle detines χάρις, καθ᾽ ἣν ὁ ὁ ἔχων λέγεται χάριν Ee - OF ARISTOTLE S RHETORIC, 395 ὑτσευργεῖν τῷ δεομένῳ, μὴ ἀντὶ τινὺὴς, μηδ᾽ ἵνα τι abry τῳ ὑπουργοῦντι, ἀλλ᾽ ἵνα τι ἐκείνῳ.
δ. We may do away with obligation on the grounds ἣ ἢ Ore αὑτῶν ἕνεκα ὑπηρετοῦσιν, ἢ ὑπηρέτησαν" ἢ ὅτι ἀπὸ τύχης συνέ- πεσεν, κι Ts Ne VIII. Ἔλεος is λύπη τις ἐπὶ φαινομένῳ κακῷ φθαρτικῷ καὶ λυπηρῷ τοῦ ἀναξίου τυγχάνειν, ὁ κἂν αὐτὸς προσδοκήσειεν ἂν πα- θεῖν, ἢ τῶν αὐτοῦ τινα καὶ τοῦτο, ὅταν πλησίον φαίνηται.
8. ᾿Ελεεινὰ are ὅσα τῶν λυπηρῶν καὶ ὀδονηρῶν φθαρτικά.
IX. But to pity is particularly opposed τὸ νεμεσᾷν᾽ τῷ γὰβ λυπεῖσθαι ἐπὶ ταῖς ἀναξίαις κακοπραγίαις ἀντικείμενόν ἐστι τρό- πον τινὰ, καὶ ἀπὸ τοῦ αὐτοῦ ἤθους, τὸ λυπεῖσθαι ἐπὶ ταῖς ἀναξἕ- ἰαις εὐπραγίαις" καὶ ἄμφω τὰ πάθη ἤθους χρηστοῦ. 2. Whence νέμεσις is even an attribute of the gods.
3. But φθόνος is differently opposed to pity, for it is λύπη ταραχώδης ἐ ἐπὶ εὐπραγίᾳ, ἀλλ᾽ οὐ τοῦ ἀναξίου, ἀλλὰ τοῦ ἴσου καὶ ὑμοίου. But it is solely with reference to one’s neighbour, otherwise it will be φόβος.
4. But, by parity of reasoning, ὁ λυπούμενος ἐ ἐπὶ τοῖς ἀναξίως κακοπραγοῦσιν ἡσθήσεται, ἢ ἄλυπος ἔσται, ἐπὶ τοῖς. ἐναντίως κακοπραγοῦσιν.
5. ὋὉ αὐτός ἐστιν ἐπιχαιρέκακος καὶ φθονερός" ἐφ᾽ ᾧ γάρ τις λυπεῖται γιγνομένῳ, καὶ ὑπάρχοντι, ἀναγκαῖον, τοῦτον ἐπὶ τῇ στερήσει, καὶ τῇ φθορᾷ τῇ τούτου χαίρειν ἀγάγκη.
For the enumeration of the objects of γέμεσις, see Hates.
X.—1. Φθόνος is defined to be λύπη τις ἐπὶ εὐπραγίᾳ φαινο- μένῃ τῶν εἰρημένων ἀγαθῶν περὶ τοὺς ὁμοίους, μὴ ἵνα τι αὐτῷ, ἀλλὰ δι ἐκείνους" φθονήσουσι μὲν γὰρ οἱ τοιοῦτοι, οἷς εἰσί τινες ὅμοιοι, ἣ φαίνονται. And ὅμοιοι are κατὰ γένος, κατὰ συγγέ- vevav, καθ᾽ ἡλικίας, καθ᾽ ἕξεις, κατὰ δόξαν, κατὰ τὰ ὑπάρχοντα.
XI. Ζῆλος is λύπη τις ἐπὶ φαινομένῃ “παρουσίᾳ ἀγαθῶν ἐντί- ' μων; καὶ ἐνδεχομένων αὑτῷ λαβεῖν, περὶ τοὺς ὁμοίους τῇ φύσε:, ι οὐχ Ore ἄλλῳ, ἀλλ᾽ ὅτι οὐχὶ καὶ αὑτῷ ἐστι. _ Hence ζῆλος ἐπι- εικές ἐστι, καὶ ἐπιεικῶν, but φθόνος is φαῦλον, καὶ φαύλων».
XII. Aristotle now considers the passions and habits ot men according to their ages, which are three, γεότης, ἀκμὴ, καὶ γῆρας. See Hobbes.
16. Mirth or εὐτραπελία πεπαιδευμένη ὕβρις ἐστί.
XIII. Old mer are in most respects the contrary.
XIV. But οἱ ἀκμάζοντες are μεταξὺ τούτων τὸ ἦθος, in all respects.
396 APPENDIX TO THE ANALYSIS XV. The goods of fortune are nex‘ considered, in as far as they influence the dispositions of men. And, first, the ἦθος of 2. ebyeveia is defined to be τὸ φιλοτιμότερον εἶναι τὸν κεκτημένον αὐτήν" but εὐγένεια is ἐντιμότης προγόνων" καὶ καταφρονητικὸν καὶ τῶν ὁμοίων τοῖς προγόνοις τοῖς αὐτῶν. 8. It differs from τὸ γενναῖον, inasmuch as εὐγενὲς is said κατὰ τὴν τοῦ γένους ἀρετήν" but γενναῖον κατὰ τὸ μὴ ἐξίστασθαι τῆς φύσεως.
XVI. Of wealth it is observed, ὑβρισταὶ καὶ ὑπερήφανοι πάσχοντές τι ὑπὸ τῆς κτήσεως τοῦ TAOUTOv. He then enumerates the characteristics of the wealthy, observing ἐν κεφαλαίῳ, ἀνοήτου εὐδαίμονος ἦθος πλούτου ἐστι. But the difference between those ‘of recent and long-standing wealth, consists τῷ ἅπαντα μᾶλλον καὶ φαυλότερα τὰ κακὰ ἔχειν τοὺς νεοπλούτους" ὥσπερ γὰρ ἀπαι- δευσία πλούτου ἐστὶ τὸ νεόπλουτον εἶναι..
XVII. The disposition of the powerful and the fortunate.
XVIII.—1. Having shown that there are κοινὰ εἴδη belong- ing to all the three kinds of oratory, πᾶσι yap ἀναγκαῖον, ra περὶ τοῦ δυνατοῦ καὶ ἀδυνάτου προσχρῆσθαι ἐν τοῖς λόγοις" Kal τοὺς μὲν, ὡς ἔσται᾽ τοὺς δὲ, ὡς γέγονε, πειρᾶσθαι δεικνύναι. "Ἔτι δὲ, περὶ μεγέθους κοινὸν ἁπάντων ἐστὶ τῶν λόγων" χρῶνται γὰρ πάντες τῷ μειοῦν καὶ αὔξειν, καὶ συμβουλεύοντες ἣ ἀποτρέποντες, καὶ ἐπαινοῦντες ἢ ψέγοντες, καὶ κατηγοροῦντες ἣ ἀπολογούμενοι. Aristotle proceeds to lay down a list of the different κοινὰ εἴδη applicable to each. See Hobbes.
XX. Having treated of αἱ ἴδιαι πίστεις, Aristotle proceeds to ai κοιναὶ, which are δύο τῷ γένει, παράδειγμα καὶ ἐνθύμημα" 2. i γὰρ γνώμη μέρος ἐνθυμήματός ἐστι. 8. Παραδειγμάτων δ᾽ εἴδη δύο" ἕν μὲν γάρ ἐστι παραδείγματος εἶδος τὸ λέγειν πράγ- ματα προγεγενημένα" ἕν δὲ τὸ αὐτὸν ποιεῖν. Τούτου δ᾽ ἕν μὲν παραβολή" ἕν δὲ λόγοι" οἷον οἱ Αἰσώπειοι. Specimens of both.
7. The λόγοι are δημηγορικοὶ, and have the advantage, ὅτι πράγματα εὑρεῖν ὅμοια γεγενημένα, χαλεπόν' λόγους δὲ, ῥᾷον. But τὰ πράγματα are best πρὸς τὸ βουλεύσασθαι" ὅμοια γὰρ ὡς ἐπὶ τὸ πολὺ τὰ μέλλοντα τοῖς γεγονόσι.
9. Δεῖ δὲ χρῆσθαι τοῖς παραδείγμασιν, οὐκ ἔχοντα μὲν ἐνθυμή- ματα, ὡς ἀποδείξεσιν. ἡ γὰρ πίστις διὰ τούτων" ἔχοντα δὲ, ὡς μαρτυρίοις, ἐπιλόγῳ χρώμενον [ἐπὶ] τοῖς ἐνθυμήμασι.
XXI.—2. Τνώμη is defined ἀπόφανσις, οὐ μέντοι περὶ τῶν καθ᾽ ἕκαστον' ἀλλὰ καθόλον" καὶ οὐ περὶ πάντων, ἀλλὰ περὶ ὅσων αἱ πράξεις εἰσὶ, καὶ αἱρετὰ i) φευκτά ἐστι πρὸς τὸ πράσσειν.
But since enthymems are syllogisms περὶ τοιούτων, τὰ συμο OF ARISTOTLE’S. RHETORIC, 397 περάσματα τῶν ἐνθυμημάτων, καὶ αἱ ἀρχαὶ, ἀφαιρεθέντος τοῦ συλλογισμοῦ, γνῶμαί εἰσιν" προστεθείσης δὲ τῆς αἰτίας, καὶ τοῦ διὰ τί, ἐνθύμημα ἔσται τὸ ἅπαν.
3. Hence there are four kinds of γνώμη, as being either per’ ἐπιλόγου, ἄνευ ἐπιλόγου, 1. ἐνθυμήματος μέρος. 1. διὰ τὸ προεγνῶσθαι. 2. ἐνθυμηματικαὶ, ἐν ὅσαις 2. ἅμα λεγόμεναι δηλαι.
ἐμφαίνεται τοῦ λεγομένου TO αἴτιον.- 15. These sort of sayings are of great use, 1. διὰ τὴν φορτι- κότητα τῶν ἀκροατῶν" χαίρουσι γὰρ, ἐὰν τις καθόλου λέγων ἐπι- τύχῃ τῶν δοξῶν, ἃς ἐκεῖνοι κατὰ μέρος ἔχουσιν. 2. ὅτι ἠθικοὺς ποιεῖ τοὺς λόγους, Which takes place ἐν ὅσοις δήλη ἧἡ προαίρεσις.
XXII. Requisites of enthymems. 1. οὔτε πόῤῥωθεν, οὔτε πάντα δεῖ λαμβάνοντα συνάγειν" 2. οὐκ ἐξ ἁπάντων τῶν δο- κούντων, ἀλλ᾽ ἐκ τῶν ὡρισμένων λεκτέον" 8. μὴ μόνον συνάγειν ἐκ τῶν ἀναγκαίων, ἀλλὰ καὶ ἐκ τῶν ὡς ἐπὶ τὸ πολύ.
4—12. Enumeration of the manner of forming enthymems on different subjects.
18. Στοιχεῖον καὶ τόπος ἐνθυμήματος τὸ αὐτό.
14, Two kinds of enthymems, τὰ μὲν γὰρ δεικέικά ἐστιν, ὅτι ἔστιν, ἢ οὐκ ἔστι τὰ δὲ ἐλεγκτικά" καὶ διαφέρει, ὥσπερ ἐν τοῖς διαλεκτικοῖς ἔλεγχος καὶ συλλογισμός. Ἔστι δὲ τὸ μὲν δεικτικὸν ἐνθύμημα τὸ ἐξ ὁμολογουμένων συνάγειν" τὸ δὲ ἐλεγκτικὸν τὰ ἀνομολογούμενα συνάγειν.
XXII The τόποι ἐνθυμημάτων are, τῶν ἐναντίων. ἐκ τῶν ὁμοίων πτωσέων. ἐκ τῶν πρὸς ἄλληλα. ἐκ τοῦ μᾶλλον καὶ ἧττον, a fortiori, or a minori. εἰ μήτε μᾶλλον, μήτε ἧττον, by parity of reasoning. ἐκ τοῦ τὸν χρόνον σκοπεῖν. ἐκ τῶν εἰρημένων καθ᾽ αὑτοὺς πρὸς τὸν εἰπόντα. ἐξ ὀρισμοῦ. ἐκ τοῦ ποσαχῶς. 10. ἐκ διαιρέσεως. il. ἐξ ἐ ἐπαγωγῆς. 12. ἐκ κρίσεως περὶ τοῦ αὐτοῦ, ἣ ὁμοίου, ἣ ἐναντίου. 18. ἐκ τῶν μερῶν. 14, ἐπειδὴ ἐπὶ τῶν πλείστων συμβαίνει, ὥσθ᾽ ἕπεσθαί νἱὶ COMA OB rb 398 APPENDIX TO THE ANALYSIS αὐτοῖς ἀγαθὸν καὶ κακὸν, ἐκ τοῦ ἀκολουθοῦντος προτρέπειν ἣ ἀποτρέπειν.
15. ὅταν περὶ δυοῖν καὶ ἀντικειμένοιν [ἢ προτρέπειν ἢ ἀπο- τρέπειν δέῃ, καὶ τῷ πρότερον εἰρημένῳ τύπῳ ἐπ᾽ ἀμφοῖν χρῆσθαι, the dilemma.
16. ἐπειδὴ οὗ τὰ αὑτὰ φανερῶς ἐπαινοῦσι καὶ ἀφανῶς.
17. ἐκ τοῦ ἀνάλογον ταῦτα “συμβαίνειν.
18. ἐς τοῦ, τὸ συμβαῖνον ἐὰν ἦ ταὐτὸν, ὅτι καὶ ἐξ ὧν συμ- βαίνει ταὐτά.
19. ἐκ τοῦ μὴ ταὐτὸ αἰεὶ αἱρεῖσθαι ὕστερον ἣ πρότερον, ἀλλ᾽ ἀνάπαλιν, οἷον τόδε τὸ ἐνθύμημα.
20. τὸ, οὗ ἕνεκα ἂν εἴη, ἢ γένοιτο, τούτου ἕνεκα φάναι εἶναι, ἢ γεγενῆσθαι.
21. σκοπεῖν τὰ προτρέποντα καὶ ἀποτρέποντα, καὶ ὧν ἕνεκα καὶ πράττουσι καὶ φεύγουσι.
22. ἐκ τῶν δοκούντων μὲν γίγνεσθαι, ἀπίστων δὲ.
28. ἐλεγκτικὸς, τὸ τὰ ἀνομολογούμενα σκοπεῖν, εἴ TL ἀνομολο- γούμενον ἐκ πάντων [καὶ] χρόνων, καὶ πράξεων, καὶ λόγων.
24, role προδιαβεβλημένοις καὶ ἀνθρώποις καὶ πράγμασι, jj δοκοῦσι, τὸ λέγειν τὴν αἰτίαν τοῦ παραδόξου.
25. ἀπὸ τοῦ αἰτίου, ἄν τε ὑπάρχῃ; ὅτι ἐστί κἂν μὴ ὑπάρχῃ, ὅτι οὐκ ἔστιν" ἅμα.
26. εἰ ἐνεδέχετο βέλτιον ἄλλως, ἣ ἐνδέχεται, ὧν ἣ συμβου- λεύει, ἢ πράττει, 7) πέπραχεν, σκοπεῖν.
27. ὅταν τι ἐναντίον μέλλῃ πράττεσθαι τοῖς πεπραγμένοις, ἅμα σκοπεῖν.
28. τὸ ἐκ τῶν ἁμαρτηθέντων κατηγορεῖν, ἢ ἀπολογεῖσθαι.
29. ἀπὸ τοῦ ὀνόματος.
The ἐλεγκτικὰ are preferred.
XXIV. Apparent enthymems are, 1, παρὰ τὴν λέξιν. 1. τὸ μὴ συλλογισάμενον συμπερασματι- κῶς τὸ τελευταῖον εἰπεῖν. 2. το παρὰ τὴν ὁμωνυμίαν.
2. τὸ διῃρημένον συντιθέντα λέγειν, ἣ τὸ συγκείμενον διαι- ροῦντα.
8. τὸ δεινώσει κατασκευάζειν, ἣ ἣ ἀνασκευάζειν, ὅταν μὴ δείξ. ς, ὅτι ἐποίησεν, αὐξήσῃ τὸ πρᾶγμα.
4, τὸ ἐκ σημείου.
5. διὰ τὸ συμβεβηκός.
6. παρὰ τὸ ἑπόμενον.
7. παρὰ τὸ ἐναίτιον ὡς αἴτιον.
8, παρὰ τὴ; ἔλλειψιν τοῦ πότε καὶ THE.
OF ARISTOTLE’S RHETORIC.; 399 9. ὥσπερ ἐν τοῖς ἐριστικοῖς Tapa τὸ ἁπλῶς καὶ μὴ ἁπλῶς, ἀλλό το γίγνεται φαινόμενος συλλογισμός" from what is not ἁπλῶς εἰκὸς, but re εἰκός.
XXV. Solution of arguments is managed either by an ἀντισυλλογισμὸς. or ἔνστασις.
8. ἼἝνστασις is fourfold. 1. ἐκ ταὐτοῦ. 2. ἐκ τοῦ ὁμοίου. 3. ἐκ τοῦ ἐναντίου. 4. ἐκ τῶν κεκριμμένων.
8. Since enthymems are derived from εἰκὸς, παράδειγμα, τεκμήριον, and σημεῖον, and since the inferences from what is usual are ἐκ τῶν εἰκότων, but those from ἐπαγωγὴ are derived διὰ παραδείγματος, but ἀναγκαῖα, διὰ τεκμηρίου, and those drawn from what holds good or not, either universally or par- ticularly, are διὰ σημείων, and as εἰκὸς is only ἐπὶ τὸ rode, it is plain that all reasonings may be got rid of by objection.
9. ‘H δὲ λύσις “Φαινομένη, ἀλλ᾽ οὐκ ἀληθὴς αἰεί" οὐ γὰρ, ὅτι οὐκ εἰκὸς, λύει ὁ ἐνιστάμενος, ἀλλ᾽ ὅτι οὐκ ἀναγκαῖον. Διὸ καὶ ἀεί ἐστι πλεονεκτεῖν ἀπολογούμενον μᾶλλον ἢ κατηγοροῦντα, διὰ τοῦτον τὸν παραλογισμόν.
12, Λύεται δὲ καὶ τὰ σημεῖα, καὶ τὰ διὰ σημείου ἐνθυμήματα εἰρημένα, κἂν ἦ ὑπάρχοντα, since ἀσυλλόγιστόν ἐ ἐστι πᾶν σημεῖον.
18. The same λύσις applies to ra mapaderyparwen Kai τὰ εἰκότα' ἐὰν yap ἔχωμέν τι οὐχ οὕτως, λέλυται, but, if the major part be against us, we must strive to show ὅτι οὐχ ὅμοιον τὸ παρόν.
14, But τεκμήρια καὶ τεκμηριώδη ἐνθυμήματα κατὰ μὲν τὸ ἀσυλλόγιστον οὐκ ἔσται λῦσαι.
XXVI. Τὸ αὔξειν καὶ μειοῦν οὐκ ἔστιν ἐνθυμήματος στοι- χεῖον, but they are ἐνθυμήματα πρὸς τὸ δεῖξαι, ὅτι μέγα ἢ μικρὸν.
8. Οὐδὲ τὰ λυτικὰ ἐνθυμήματος εἶδός τί ἐστιν ἄλλο τῶν κατα- σεευαστικῶν.
4, Nor is ἔνστασις an enthymem, but τὸ εἰπεῖν δόξαν τινὰ, ἐξ ἧς ἔσται δῆλον», ὅτι ov συλλελόγισται, ἣ ὅτι ψεῦδός τι εἴληφεν.
400 APPENDIX TO THE ANALYSIS BOOK III.
I.—1. Three points to be considered in a speech, riorig, λέξις, and τάξις.
2. We may treat of λέξις, for it is not sufficient ἔχει», ἃ δεῖ λέγειν, ἀλλ᾽ ἀνάγκη καὶ ταῦτα, ὡς δεῖ, εἰπεῖν.
8. Now ὑπόκρισις has been omitted, which indeed came late into Tragedy and Rhapsody, for the poets at first recited their own verses.
4, It consists in three things, μέγεθος, ἁρμονία, ῥυθμός.
6. After showing its disadvantages, Aristotle observes, τὸ μὲν οὖν τῆς λέξεως ὅ ὅμως ἔχει τι μικρὸν ἀναγκαῖον ἐν πάσῃ δι- ξασκαλέᾳ" διαφέρει γάρ τι πρὸς τὸ δηλώσαι, ὡδὶ ἢ ἢ ὡδὶ εἰπεῖν, ov μέντοι τοσοῦτον᾽ ἀλλ᾽ ἅπαντα φαντασία ταῦτά ἐστι, καὶ πρὸς τὸν ἀκροατήν.
7. The effect of it is the same as that produced by acting.
8. The poets first made it their study, then the rhetoricians, after which it fell off, as the tragic poets have changed from tetrametre to Iambics.
II. Two ἀρεταὶ dé~ewe. 1. σαφῆ εἶναι. 2. μὴ ταπεινὴν, pare ὑπὲρ τὸ ἀξίωμα, ἀλλὰ πρέπουσαν.
2. The former virtue is obtained by the use of κύρια ὀνόματα, the latter by τὰ ἄλλα, διὸ δεῖ ποιεῖν ξένην τὴν διάλεκτον, be- cause the hearers are θαυμασταὶ τῶν ἀπόντων.
3. This is more easy and suitable in poetry, hence in prose δεῖ λανθάνειν ποιοῦντας, Kal μὴ δοκεῖν λέγειν πεπλασμένως, ἀλλὰ πεφυκότως" τοῦτο γὰρ πιθανὸν, ἐκεῖνο δὲ τοὐναντίον.
5. Of the many species of nouns γλώτταις μὲν, καὶ διπλοῖς ὀνόμασι, καὶ πεποιημένοις, ὀλιγάκις Kal ὀλιγαχοῦ χρηστέον" ἐπὶ τὸ μεῖζον γὰρ ἐξαλλάττει τοῦ πρέποντος.
. 6. Τὸ δὲ κύριον καὶ τὸ οἰκεῖον, καὶ μεταφορὰ, μόναι χρήσιμοι πρὸς τὴν τῶν ψιλῶν λόγων λέξιν. ὅτι τούτοις μόνοις πάντες χρῶνται" πάντες γὰρ μεταφοραῖς διαλέγονται, καὶ τοῖς οἰκείοις, καὶ τοῖς κυρίοις. Hence if any one form his discourse well, ἔσται τε ξενικὸν, καὶ λανθάνειν ἐνδέχεται, καὶ σαφηνιεῖ.
7. ὁμωνυμίαι are useful to the sophist, συνώνυμα and κύρια to the poet.
8. Td σαφὲς, καὶ τὸ ἡδὺ, καὶ τὸ ξενικὸν ἔχει μάλιστα i μεταφορά.
-ὖ τυ β- OF ARISTOTLE’S RHETORIC. 401 9. Δεῖ δὲ καὶ ra ἐπίθετα, καὶ τὰς μεταφορὰς ἁρμοττούσας λέγειν, i. 6. ἐκ τοῦ ἀνάλογον.
10. Καὶ ἐὰν κοσμεῖν βούλῃ, ἀπὸ τοῦ βελτίονος τῶν ἐν ταὐτῷ γένει φέρειν τὴν μεταφορὰν, ἐὰν δὲ ψέγειν, ἀπὸ τῶν χειρόνων.
11, Ἔστι δὲ καὶ ἐν ταῖς συλλαβαῖς ἁμαρτία, ἐὰν μὴ ἡδείας ἦ σημεῖα φωνῆς.
12, Οὐ πόῤῥωθεν δεῖ, ἀλλ᾽ ἐκ τῶν συγγενῶν καὶ τῶν ὁμοειδῶν μεταφέρειν τὰ ἀνώνυμα ὠνομασμένως, ὃ λεχθὲν δῆλόν ἐστιν ὅτι συγγενές.
18, Καὶ ἀπὸ καλῶν ἣ τῇ φωνῇ, ἣ τῇ δυνάμει, ἣ τῇ ὄψει, ἢ ἄλλῃ τινὶ αἰσθήσει.
14, And epithets may be derived ἀπὸ φαύλου ἣ αἰσχροῦ, or ἀπὸ τοῦ βελτίονος, and we may also make use of ὑποκορισμός.
Il. Ψυχρὰ are produced in four ways: 1. ἔν τοῖς διπλοῖς ὀνόμασιν.
2. ἐν τῷ χρῆσθαι γλώτταις.
3. ἐν τοῖς ἐπιθέτοις, τὸ 7) μακροῖς, ἣ ἀκαίροις, ἢ πυκνοῖς χρῆσθαι.
4. μεταφοραὶ ἀπρεπεῖς, αἱ μὲν διὰ τὸ γελοῖον, αἱ δὲ διὰ τὸ σεμνὸν ἄγαν καὶ τραγικόν.
IV. Simile akin to metaphor. Examples.
V. ᾿Αρχὴ τῆς λέξεως τὸ Ἑλληνίζειν. And this is produced in four ways: 1. ἐν τοῖς συνδέσμοις.
2. ἐν τῷ τοῖς ἰδίοις ὀνόμασι λέγειν, καὶ μὴ τοῖς περιέχουσι.
8. μὴ ἀμφιβόλοις.
4. ἐν τῷ τὰ γένη τῶν ὀνομάτων ἄῤῥενα, καὶ θήλεα, καὶ σκεύη ἀποδιδόναι ὀρθῶς.
5. ἐν τῷ τὰ πολλὰ, καὶ ὀλίγα, καὶ ἕν, ὀρθῶς ὀνομάζειν.
6. Ὅλως δὲ δεῖ εὐανάγνωστον εἶναι τὸ γεγραμμένον, καὶ εὔφραστον" and this must not depend upon the punctuation.
7. It causes a solecism, μὴ ἀποδιδόναι, ἐὰν μὴ ἐπιζευγνύῃς ἀμφοῖν, ὃ ἁρμόττει.
And it is indistinct, ἂν μὴ προθεὶς εἴπῃς, μέλλων πολλὰ με- ταξὺ ἐμβάλλειν.
VI. To produce ὄγχος, the following rules contribute: 1. τὸ λόγῳ χρῆσθαι ἀντ᾽ ὀνόματος.
. ἐὰν αἰσχρον ἦ ἐν τῷ λόγῳ, τοὔνομα λέγειν, and vice versa. . μεταφοραῖς δηλοῦν, καὶ ἐπιθέτοις, εὐλαβούμενον τὸ ποιητικόν . τὸ ἕν πολλὰ ποιεῖν. . μὴ ἐπιζευγνύναι.
ὧν > ὧϑ DO 2D 402 APPENDIX lv THE ANALYSIS 6. μετὰ συνδέσμου λέγειν. 7. By negative epithets.
VIL —l. To δὲ πρέπον ἕξει ἡ λέξις, ἐὰν ἦ nabeete τε καὶ ἠθικὴ, καὶ τοῖς ὑποκειμένοις πράγμασιν ἀνάλογον. But ἀνάλογον is, ἐὰν μήτε περὶ εὐόγκων ᾿αὐτοκαβδάλως λέγηται, pire περὶ εὐτελῶν σεμνῶς" μηδ᾽ ἐπὶ τῷ εὐτελεῖ ὀνόματι ἐπῇ κόσμος. In- stances. See Wane VIII. On the rhythms. See the notes, p. 227, sq.
XI. Eipopévn λέξις, ἣ οὐδὲν ἔχει τέλος καθ᾽ αὑτὴν, ἂν μὴ τὸ πρᾶγμα λεγόμενον τελειωθῇ.
Κατεστραμμένη, ἡ ἐν περιόδοις. And περίοδος, is defined to be λέξις ἔ ἔχουσα ἀρχὴν καὶ τελευτὴν αὐτὴν καθ᾽ αὑτὴν, καὶ μέγε- θος εὐσύνοπτον᾽ and it must finish with the sense, and not be cut off.
5. Περίοδος δὲ, ἡ μὲν ἐν κώλοις" ἡ δὲ ἀφελής. "Ἔστι δὲ ἐν κώλοις μὲν λέξις ἡ ἡ τετελειωμένη τε καὶ διῃρημένη, καὶ εὐανάπνευ- στος, μὴ ἐν τῇ διαιρέσει, ὥσπερ ἡ εἰρημένη περίοδος, ἀλλ᾽ ὅλη. Κῶλον δ᾽ ἐστὶ τὸ ἕτερον μόριον ταύτης. ᾿Αφελῆ δὲ λέγω τὴν μονόκωλον.
7. And ἣ ἐν κώλοις is either διῃρημένη ΟΥ̓ ἀντικειμένη.
9. Παρομοίωσις is when ὅμοια τὰ ἔσχατα ἔχῃ ἑκάτερον τῶν κώλων.
X.—2. Since τὸ μανθάνειν ῥᾳδίως ἡδὺ φύσει πᾶσιν, κύρια, μεταφοραὶ, and εἰκονες chiefly contribute to the fundamental principle of elegance, μάθησις.
4. ᾿Ανάγκη δὴ, καὶ λέξιν, καὶ ἐνθυμήματα ταῦτα εἶναι ἀστεῖα, ὕσα ποιεῖ ἡμῖν μάθησιν ταχεῖαν.
ὅ. καὶ ἐὰν ἀντικειμένως λέγηται.
7. Of the four kinds of metaphors, ai κατ᾽ ἀναλογίαν εὐδο- κιμοῦσι μάλιστα.
XI.—1. A man is said ποιεῖν πρὸ ὁμμάτων, ὅσα ἐνεργοῦντα σημαίνει. See Hobbes, p. 337.
XII. Each kind of oratory has its proper λέξις.
Now the λέξις γραφικὴ is ἡ ἀκριβεστάτη; but the ἀγωνιστικὴ is ἡ ὑποκριτικωτάτη. Ταύτης δὲ δύο εἴδη" ἡ μὲν yao ἠθική" ἣ. δὲ παθητική.
Ἔ And δημηγορικὴ λέξις παντελῶς ἔοικε τῇ σκιαγραφίᾳ.
5. ἡ δὲ δίκη ἀκριβέστεοον. 6. ἡ δὲ ἐπιδεικτικὴ λέξις γραφικωτάτη" δευτέρα δὲ ἡ δικανική. XJII.—1. The parts of a speech are two, ἀναγκαῖον yap, τὸ πρᾶγμα εἰπεῖν, περὶ OV, καὶ TOUT ἀποδεῖξαι.
OF ARISTOTILE’S RHETORIC. 403 2. Hence the πρόθεσις and πέστις are τὰ ἀναγκαῖα μόρια.
4, But there are in all four, προοίμιον, πρόθεσις, πίστις, ἐπίλογος.
XIV. Προοίμιον ἐστιν ἀρχὴ λόγου" ὅπερ ἐν ποιήσει πρόλογος, καὶ ἐν αὐλήσει προαύλιον. For this and the next chapter, see Hobbes, p. 339, sqq.
XVI. Διήγησις δ᾽ ἐν μὲν τοῖς ἐπιδεικτικοῖς ἐστιν οὐκ ἐφεξῆς, ἀλλὰ κατὰ μέρος.
4, In δικανικὴ, the διήγησις must be clear, and the orator should, by a παραδιήγησις, tell ὅσα εἰς τὴν ἑαυτοῦ ἀρετὴν φέρει, ἢ θατέρου κακίαν, ἣ ὅσα ἡδέα τοῖς δικασταῖς.
7. Πεπραγμένα δεῖ λέγειν, ὅσα μὴ πραττόμενα ἢ οἶκτον, ἣ δείνωσιν φέρει.
8. And the διήγησις must be ἡθική. 1. By showing the προαίρεσις. 2. τὰ ἑπόμενα ἑκάστῳ ἤθει. 8. μὴ ὡς ἀπὸ διανοίας "λέγειν, ἀλλ᾽ ὡς ἀπὸ προαιρέσεως.
10. “Eri, ἐκ τῶν παθητικῶν λέγε, διηγούμενος καὶ τὰ ἑπόμενα, καὶ ἃ ἴσασι, καὶ τὰ ἰδίᾳ ἢ αὐτῷ, ἢ ἐκείνῳ προσόντα. Καὶ εὐθὺς εἰσάσαγε σεαυτὸν ποῖον τινα, ἵνα ὡς τοιοῦτον θεωρῶσι, καὶ τὸν ἀντίδικον. λανθάνων δὲ ποίει.
11. But in δημηγορίᾳ, διήγησις is least used, and only περὶ μελλόντων, iva ἀναμνησθέντες ἐκείνων βέλτιον βουλεύσωνται περὶ τῶν ὕστερον.; XVII. Πίστεις must be ἀποδεικτικαί, upon four points. See Hobbes, p. 343, sq. As also for the two next chapter THE END.
"χά: at a “ad oa τΩ ἘΠΕ Andee nde is) be i oth Bis fasts THE POETIC OF ARISTOTLE, LITERALLY TRANSLATED, WITH A SELECTION OF NOTE, AN ANALYSIS, AND QUESTIONS,; | BY THEODORE BUCKLEY, B.A.
OF CHRIST CHURCH.
THE POETIO, CHAP. 1.
On Poetry im general, as an imitative Art, and tts different Species, Let us speak concerning poetry itself, and its [dif- ferent | species'; what power each possesses, and how 1, On Po- etry, its influence fables must be composed, in order that poetry may and spe- be such as is fitting: further still, [let us show] of cies.
how many and what kind of parts it consists; and in like manner [let us treat] concerning such other things as pertain to this method, beginning, con- formably to nature, first from such things as are first.
The epopee, therefore, and tragic poetry, and moreover comedy, and dithyrambic poetry, and the greatest part of the art pertaining to the flute and the lyre’, are all entirely imitations®. They differ, however, in three things; for [they differ] either by diff imitating through means different in kind, or by imi- tating different objects, or in a different, and not after the same manner. For as certain persons assimi- lating, imitate many things by colours and figures, some indeed through art, but others through custom, [and others through voice |*; thus also in the afore- “ Poesis in species sive formas (εἴδη), forme rursus in partes (μόρια, μέρη) dividuntur.” Ritter.
2 Cf. Plato Theag. p. 10. Ὁ. Cithern-playing was one of the favourite accomplishments of the Athenian youth, ibid. p. 8. E. Alcib. Pr. p. 26. D.. Lem. and Olympiodor. in eund. t. ii. p. 65. ed. Creuz.
* See Ritter, and Twining’s Dissertations and first note, * Hermann reads φύσεως for φωνῆς with Madius, but Ritter rondemns the words as ore 28 5. Dancing imitates by rhythm ~,, only. vey fa ας, 6. The χχ γις " epopee by is ule (XY ords. 7. Etymentioned arts, all of them indeed produce imitation in rhythm, words, and harmony; and in these, either distinctly, or mingled together, as, for instance, the arts of the flute and the lyre alone employ harmony and rhythm®; and this will also be the case with any other arts which possess a power of this kind, such as the art of playing on reed-pipes. But the arts pertaining to dancing imitate by rhythm, without har- mony; for dancers, through figured rhythms, imitate manners, and passions, and actions. But the epopee alone imitates by mere words® or metres, and by these either mingling them with each other, or employing one certain kind of metres, which method has been adopted up to the present time’. For otherwise we mology of should have no common name, by which we could the name Poet.
denominate the Mimes of Sophron and Xenarchus, and the dialogues of Socrates; or those who imitate by trimetres, or elegies, or certain other things of this kind; except that men joining with metre the verb to make®, call some of these makers of elegies, but others epic makers, not as poets according to imi+ 5 Cf. Rhet. iii. 8.
6 There is much difficulty about this definition of ἐποποιία, as λόγοις ψιλοῖς is supposed by some to mean prose, (see Ro- bortell. p. 14,) by others, verse without music. The former opinion is advocated by Hermann, the latter by Buhle. Ritter seems to have clearly shown that ἢ τοῖς μέτροις is added, not as an explanation of λόγοις ψιλοῖς, but disjunctively, and that ἐποποιία is used in a new sense for certain parts of prose-writ- ing as well as verse. The sense is, therefore, “‘ by prose or by metre, but unaccompanied by song.”
7 Ritter observes that the following passage is an excuse for the new signification of ἐποποιία.
5. It may be necessary to observe, that the Greek word (arorntns—poiétes) whence poeta, and poet, is, literally, maker; and maker, it is well known, was once the current term fur poet in our language; and to write verses, was, to make. Sir Philip Sidney, speaking of the Greek word, says, ‘ wherein, I know not whether by luck or wisdom, we Englishmen have met with the Greeks, in calling him maker.” Defense οὗ Poesy.
So Spenser: So Spenser: The god of shepherds, Tityrus, is dead, Who taught me, homely, as I can, to MAKE. Shep. Cal. June. Twining.
CHAP. II.] POETIC. 409 tation, but denominating them in common according to measure. For they are accustomed thus to de- nominate them, if they write any thing medical or musical in verse. There is, however, nothing com- mon to Homer and Empedocles except the measure; on which account, it is right indeed to call the former a poet; but the latter, a physiologist rather than a poet. In like manner, though some one, mingling all the measures, should produce imitation, as Chere- mon has done in his Centaur, a mixed rhapsody of all the metres, yet he must not be called a poet®.. Let it then be thus laid down concerning these particulars. But there are some kinds of poetry which employ all the before-mentioned means, I mean, rhythm, melody, and measure, such as dithyrambic poetry and the Nomes”, and also tragedy and comedy. But these differ, because some of them use all these at once, but others partial: I speak, therefore, of these differ- ences of the arts in respect to the means by which they produce imitation.
CHAP. II. On Imitation, and its usual Objects.
cwir~ BUT since imitators imitate those who do someuo”