Aristotle, Rhetoric, John Henry Freese (Translator), 3.5.6

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[6] She, having come ( fem.) and having conversed ( fem.) with me, went away. The fifth rule consists in observing number, according as many, few, or one are referred to: They, having come ( pl.), began to beat ( pl.) me.

Generally speaking, that which is written should be easy to read or easy to utter, which is the same thing. Now, this is not the case when there is a number of connecting particles, or when the punctuation is hard, as in the writings of Heraclitus.¹ For it is hard, since it is uncertain to which word another belongs, whether to that which follows or that which precedes; for instance, at the beginning of his composition he says: Of this reason which exists² always men are ignorant, where it is uncertain whether always should go with which exists or with are ignorant.

Rhetoric. Aristotle. John Henry Freese (Translator). London. 1926.

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Current edition Perseus

The "Art" of Rhetoric (English) (Aristotle. The "Art" of Rhetoric. Freese, John Henry, translator. London: William Heinemann, Ltd.; Cambridge, MA, Harvard University Press, 1926 (printing).)

Editions (1)

Ῥητορική Perseus (Aristotle. Aristotelis Ars Rhetorica. Ross, William David, editor. Oxford: Clarendon Press,1959 (printing).) — 3.5.6 focus

[6] ἡ δʼ ἐλθοῦσα καὶ διαλεχθεῖσα ᾤχετο. πέμπτον ἐν τῷ τὰ πολλὰ καὶ ὀλίγα 10 καὶ ἓν ὀρθῶς ὀνομάζειν· οἱ δʼ ἐλθόντες ἔτυπτόν με.

ὅλως δὲ δεῖ εὐανάγνωστον εἶναι τὸ γεγραμμένον καὶ εὔφραστον· ἔστιν δὲ τὸ αὐτό· ὅπερ οἱ πολλοὶ σύνδεσμοι οὐκ ἔχουσιν, οὐδʼ ἃ μὴ ῥᾴδιον διαστίξαι, ὥσπερ τὰ Ἡρακλείτου. τὰ γὰρ Ἡρακλείτου διαστίξαι ἔργον διὰ τὸ ἄδηλον 15 εἶναι ποτέρῳ πρόσκειται, τῷ ὕστερον ἢ τῷ πρότερον, οἷον ἐν τῇ ἀρχῇ αὐτῇ τοῦ συγγράμματος· φησὶ γὰρ τοῦ λόγου τοῦδʼ ἐόντος ἀεὶ ἀξύνετοι ἄνθρωποι γίγνονται· ἄδηλον γὰρ τὸ ἀεί, πρὸς ποτέρῳ δεῖ διαστίξαι.

Notes on the current edition

Rhetoric

1. Heraclitus of Ephesus (c. 535-475). His chief work was on Nature. From the harshness of his language and the carelessness of his style he was called ὁ σκοτεινός (the obscure). According to him, fire was the origin of all things; all things become fire, and then fire becomes all other things. All things are in a constant state of flux; all is the same and yet not the same. Knowledge is founded upon sensual perception, but only the gods possess knowledge in perfection.

2. Or, although this reason exists for ever men are born . . . without understanding (Welldon).

Aristotle Rhetoric 3.5.6

John Henry Freese (Translator)

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