Suspicious Speech and the Pleasure Principle

Quintilian Inst Orat. 5.14

“In addition, the harsher something is by nature, the more it must be peppered with pleasures. A speech’s content is less suspicious thanks to disguise; and the audience’s pleasure aids much the speech’s credibility. Unless, of course, we believe that Cicero put it badly in his suggestion that ‘laws keep quiet among arms’ or ‘sometimes a sword is handed to us by the laws themselves.’ In these cases, the devices must be consideration as an ornament, not an impediment.”

quoque quid est natura magis asperum, hoc pluribus condiendum est voluptatibus, et minus suspecta argumentatio dissimulatione, et multum ad fidem adiuvat audientis voluptas: nisi forte existimamus Ciceronem haec ipsa male in argumentatione dixisse, ‘silere leges inter arma’, et ‘gladium nobis interim ab ipsis porrigi legibus’. In his tamen habendus is est modus ut sint ornamento, non impedimento.

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Roman de la Rose. Bruges c. 1490-150

The Different Needs of Listeners and Readers

Quintilian Institutio Oratoria, 10.1

“Indeed, some things are useful for listeners and others are good for readers. A speaking narrator causes excitement with his energy and feeds our attention not only with vivid images but with the material itself. Everything comes alive and is moved and we feed on new ideas as if they are just born in charm and worry. We are hand not just on the fate of the plot but on the danger faced by those who narrate it. In addition, the voice itself, proper movement, and performance shaped as each segment will demand are the most powerful aspects of recitation and, as I may say, teacheverything equally.

When it comes to reading, the audience’s judgment can be more certain since a listener’s prejudice often turns either by their own taste or by the shouting of those who are responding to the performance. Disagreement makes us feel shame and our unacknowledged humility keeps us from trusting our own responses even though pretty terrible stuff is pleasing to the majority of people. A summoned audience, moreover, will even applaud for things they don’t like. The opposite occurs too: poor taste often can’t tell when something has been finely put.

Reading is private—it does not move through us with the force of live performance and you’re allowed to re-read often just in case you are uncertain or want to memorize it. We may return to the text and work it again the way we let our food be chewed and worked because we swallow it for easier digestion. In this way, our reading is not raw but it is ready for memory through repeated softening and preparation.”

Alia vero audientis, alia legentis magis adiuvant. Excitat qui dicit spiritu ipso, nec imagine tantum rerum sed rebus incendit. Vivunt omnia enim et moventur, excipimusque nova illa velut nascentia cum favore ac sollicitudine: nec fortuna modo iudicii sed etiam ipsorum qui orant periculo adficimur. Praeter haec vox, actio decora, accommodata ut quisque locus postulabit pronuntiandi vel potentissima in dicendo ratio, et, ut semel dicam, pariter omnia docent. In lectione certius iudicium, quod audienti frequenter aut suus cuique favor aut ille laudantium clamor extorquet. Pudet enim dissentire, et velut tacita quadam verecundia inhibemur plus nobis credere, cum interim et vitiosa pluribus placent, et a conrogatis laudantur etiam quae non placent. Sed e contrario quoque accidit ut optime dictis gratiam prava iudicia non referant.

Lectio libera est nec ut actionis impetu transcurrit, sed repetere saepius licet, sive dubites sive memoriae penitus adfigere velis. Repetamus autem et tractemus et, ut cibos mansos ac prope liquefactos demittimus quo facilius digerantur, ita lectio non cruda sed multa iteratione mollita et velut confecta memoriae imitationique tradatur.

MS Additional 11639, f. 116r, France, 1277-1286 — From Here

Diction-Police! Don’t Archaize or Neologize!

From Aulus Gellius’ Attic Nights 11.7

One Should Avoid Very Archaic Words That Have Become Antiquated and Fallen Out of Use

“Using words that are obsolete and worn down seems as affected as using uncustomary or new ones of harsh or unpleasant character. Personally, I find more annoying and offensive those words that are new, unknown, or previously unheard rather than those that are merely colloquial and vulgar. I do insist, however, that phrases seem new when they are unused and abandoned, even if they are really ancient. In truth, it is a common vice of learning late in life, what the Greeks call opsimathia, when there’s something you’ve never said and of which you were ignorant for a while, which, once you have begun to understand it, you manage to work it into any place or into any matter you’re discussing.

For example, at Rome we met an experienced man famous for his work as a public defender who had achieved a rapid and incomplete education. When he was speaking to the prefect of the city and wanted to say that a certain many lived on poor and miserable food—he ate bread made of bran and drank old, spoiled wine—he said “this Roman knight eats apluda and drinks flocces.” Everyone who was there looked at one another, at first rather severely and with confused, inquiring faces wondering what either word meant: then, as if he had spoken in Etruscan or Gallic, they all laughed together. That man had read that ancient farmers had called grain apluda—the word is used by Plautus in a comedy called Astraba, if that is a Plautine comedy. Similarly, “flocces” in ancient usage indicated the lees of a vine pressed from grapes, like the fruit from olives, a thing he read in Caecilius’ Polumeni. And he had saved these two words for decorating a speech!”

 

Verbis antiquissimis relictisque iam et desitis minime utendum.

Verbis uti aut nimis obsoletis exculcatisque aut insolentibus novitatisque durae et inlepidae par esse delictum videtur. Sed molestius equidem culpatiusque esse arbitror verba nova, incognita, inaudita dicere quam involgata et sordentia. Nova autem videri dico etiam ea, quae sunt inusitata et desita, tametsi sunt vetusta. Est adeo id vitium plerumque serae eruditionis, quam Graeci opsimathian appellant, ut, quod numquam didiceris, diu ignoraveris, cum id scire aliquando coeperis, magni facias quo in loco cumque et quacumque in re dicere. Veluti Romae nobis praesentibus vetus celebratusque homo in causis, sed repentina et quasi tumultuaria doctrina praeditus, cum apud praefectum urbi verba faceret et dicere vellet inopi quendam miseroque victu vivere et furfureum panem esitare vinumque eructum et fetidum potare, “hic” inquit “eques Romanus apludam edit et flocces bibit”.

Aspexerunt omnes, qui aderant, alius alium, primo tristiores turbato et requirente voltu, quidnam illud utriusque verbi foret; post deinde, quasi nescio quid Tusce aut Gallice dixisset, universi riserunt. Legerat autem ille “apludam” veteres rusticos frumenti furfurem dixisse idque a Plauto in comoedia, si ea Plauti est, quae Astraba inscripta est, positum esse. Item “flocces” audierat prisca voce significare vini faecem e vinaceis expressam, sicuti fraces oleis, idque aput Caecilium in Poltimenis legerat, eaque sibi duo verba ad orationum ornamenta servaverat.

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Cod. Guelf. 956 Helmst., 221v

“Well, Actually, None IS”: Seneca the Elder on Grammatical Pedantry

Seneca the Elder, Suasoriae 2.13, 540 M

“The grammarian Procellus used to claim that [Severus’] line was a solecism because, although he indicated many were speaking, he used to say “this is my day” instead of “this is our day”. And in this he was carping at the best part of a great poem. For, it is feeble if you make it “our” instead of my—all of the verse’s elegance will disappear.

For its greatest decorum is in this line and it comes from the vernacular (for, “this is my day” is something like a proverb). If, in addition, you reconsider the sense, then the grammarian’s pedantry—which should be kept away from all of the better minds—has no place at all. For, they did not all speak together as a chorus might with a leader guiding them, but each one spoke individually, “this is my day.”

Illud Porcellus grammaticus arguebat in hoc versu quasi soloecismum quod, cum plures induxisset, diceret: “hic meus est dies,” non: “hic noster est,” et in sententia optima id accusabat quod erat optimum. Muta enim ut “noster” sit: peribit omnis versus elegantia, in quo hoc est decentissimum, quod ex communi sermone trahitur; nam quasi proverbii loco est: “hic dies meus est”; et, cum ad sensum rettuleris, ne grammaticorum quidem calumnia ab omnibus magnis ingeniis summovenda habebit locum; dixerunt enim non omnes simul tamquam in choro manum ducente grammatico, sed singuli ex iis: “hic meus est dies.”

this is my day, punk.

Logic Bros: Better to Have No Reason Than Use it for Harm?

Cicero, De Natura Deorum, 3.77–78

“These kind of things belong to poets; we, moreover, want to be philosophers, masters of facts not fables. And yet, these gods of poetry, if they know that these things would be ruinous for their children, would be considered to have sinned in conferring a favor.

It is just as if, according to that thing which Aristo of Chios used to say, that philosophers hurt their audiences when the things they say well are interpreted badly (for it was possible still to leave Aristippus’ school as a profligate or Zeno’s school bitter and angry).

If it is this way, and those who have heard them leave with twisted minds because they understand the philosophers’ arguments incorrectly, then it befits philosophers more to be quiet than cause their audiences harm. In this way, if people pervert the capacity for reason which was given by the gods to provide good council and used it instead for fraud and harm, then it would have been better if it had not been given to the human race at all.”

Poetarum ista sunt, nos autem philosophi esse volumus, rerum auctores, non fabularum. Atque hi tamen ipsi di poetici si scissent perniciosa fore illa filiis, peccasse in beneficio putarentur. Ut si verum est quod Aristo Chius dicere solebat, nocere audientibus philosophos iis qui bene dicta male interpretarentur (posse enim asotos ex Aristippi, acerbos e Zenonis schola exire), prorsus, si qui audierunt vitiosi essent discessuri quod perverse philosophorum disputationem interpretarentur, tacere praestaret philosophos quam iis qui se audissent nocere: sic, si homines rationem bono consilio a dis immortalibus datam in fraudem malitiamque convertunt, non dari illam quam dari humano generi melius fuit. Ut, si medicus sciat eum aegrotum qui iussus sit vinum sumere meracius sumpturum statimque periturum, magna sit in culpa, sic vestra ista providentia reprehendenda, quae rationem dederit

Internet pugilists take the following things very, very seriously. Form triumphs over content!

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Going Hunting? Don’t Forget Your Notebooks

Pliny, Letters To Cornelius Tacitus 6

“You will laugh—and it is right to laugh. I, that friend of yours, have gotten three boars and they’re really great ones too. “That guy?” You ask. Yes, this guy, and I did it without taking a break from my rest and relaxation. I was just sitting by the hunting nets and next to me weren’t spear or lance but my pen and notes because I was thinking about something and was trying to write a bit, supposing that even if I returned with empty hands I would still have full notebooks.

There’s no reason to scoff at this kind of research—for it is a wonder how the mind is inspired by the agitation and movement of the body. For solitude somewhere in the woods and the silence needed for hunting bring many opportunities for thought. So, whenever you are hunting next, take me as an authority and bring your notebooks with your picnic basket and your flask. You will discover that Minerva wanders the hills no less than Diana does.”

Ridebis, et licet rideas. Ego, ille quem nosti, apros tres et quidem pulcherrimos cepi. “Ipse?” inquis. Ipse; non tamen ut omnino ab inertia mea et quiete discederem. Ad retia sedebam; erat in proximo non venabulum aut lancea, sed stilus et pugillares; meditabar aliquid enotabamque, ut si manus vacuas, plenas tamen ceras reportarem. Non est quod contemnas hoc studendi genus; mirum est ut animus agitatione motuque corporis excitetur; iam undique silvae et solitudo ipsumque illud silentium quod venationi datur, magna cogitationis incitamenta sunt. Proinde cum venabere, licebit auctore me ut panarium et lagunculam sic etiam pugillares feras: experieris non Dianam magis montibus quam Minervam inerrare. Vale.

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A Routine for Managing Old Age from Cicero

Cicero, De Senectute 35-36

“Laelius and Scipio, we must resist old age and counteract its weaknesses with care. We must fight against it as we would a disease. A heath regimen must be established. We need moderate exercise and only as much food and drink as is needed to replenish our abilities but not to overcome them. And we should not attend to the body alone: but much greater service is owed to the mind and soul.

For these parts flicker out from old age just as a lamps unfilled with oil waver and dim. The body, moreover, grows worn out from excessive exercise, but our minds are unburdened by working out. For, the men Caecilius calls “the comic old fools” are those he means to mark out as credulous, forgetful, and discombobulated. These are not the faults of old age altogether, but of a lazy, careless, and sleepy old age. Just as petulance and lust are more often traits of young men than old ones, yet are not present in all young men but only the corruptible ones, so too is that aged foolishness which people usually call senility a mark of those who have weak minds, not of all old men.”

Resistendum, Laeli et Scipio, senectuti est eiusque vitia diligentia compensanda sunt, pugnandum tamquam contra morbum sic contra senectutem, habenda  ratio valetudinis, utendum exercitationibus modicis, tantum cibi et potionis adhibendum, ut reficiantur vires, non opprimantur. Nec vero corpori solum subveniendum est, sed menti atque animo multo magis. Nam haec quoque, nisi tamquam lumini oleum instilles, exstinguuntur senectute. Et corpora quidem exercitationum defetigatione ingravescunt, animi autem exercitando levantur. Nam quos ait Caecilius “comicos stultos senes,” hos significat credulos obliviosos dissolutos, quae vitia sunt non senectutis, sed inertis ignavae somniculosae senectutis. Ut petulantia, ut libido magis est adulescentium quam senum, nec tamen omnium adulescentium, sed non proborum, sic ista senilis stultitia, quae deliratio appellari solet, senum levium est, non omnium.

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