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[1] Proofs should be demonstrative, and as the disputed points are four, the demonstration should bear upon the particular point disputed; for instance, if the fact is disputed, proof of this must be brought at the trial before anything else; or if it is maintained that no injury has been done; or that the act was not so important as asserted; or was just, then this must be proved, the three last questions being matters of dispute just as the question of fact.
[2] But do not forget that it is only in the case of a dispute as to this question of fact that one of the two parties must necessarily
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be a rogue; for ignorance is not the cause, as it might be if a question of right or wrong were the issue; so that in this case one should spend time on this topic, but not in the others.
[3] In epideictic speeches, amplification is employed, as a rule, to prove that things are honorable or useful; for the facts must be taken on trust, since proofs of these are rarely given, and only if they are incredible or the responsibility is attributed to another.
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[4] In deliberative oratory, it may be maintained either that certain consequences will not happen, or that what the adversary recommends will happen, but that it will be unjust, inexpedient, or not so important as supposed. But one must also look to see whether he makes any false statements as to things outside the issue; for these look like evidence that he makes misstatements about the issue itself as well.
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[5] Examples are best suited to deliberative oratory and enthymemes to forensic. The first is concerned with the future, so that its examples must be derived from the past; the second with the question of the existence or non-existence of facts, in which demonstrative and necessary proofs are more in place; for the past involves a kind of necessity.
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[6] One should not introduce a series of enthymemes continuously but mix them up; otherwise they destroy one another. For there is a limit of quantity; thus,
Friend, since thou hast said as much as a wise man would say,
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[7] where Homer does not say
τοιαῦτα (such things as), but
τόσα (as many things as). Nor should you try to find enthymemes about everything; otherwise you will be imitating certain philosophers, who draw conclusions that are better known and more plausible than the premises from which they are drawn.
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[8] And whenever you wish to arouse emotion, do not use an enthymeme, for it will either drive out the emotion or it will be useless; for simultaneous movements drive each other out, the result being their mutual destruction or weakening. Nor should you look for an enthymeme at the time when you wish to give the speech an ethical character; for demonstration involves neither moral character nor moral purpose.
[9] Moral maxims, on the other hand, should be used in both narrative and proof; for they express moral character; for instance,
I gave him the money and that although I knew that one ought not to trust. Or, to arouse emotion:
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I do not regret it, although I have been wronged; his is the profit, mine the right.
[10] Deliberative speaking is more difficult than forensic, and naturally so, because it has to do with the future; whereas forensic speaking has to do with the past, which is already known, even by diviners, as Epimenides the Cretan said; for he used to divine, not the future, but only things that were past but obscure.
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Further, the law is the subject in forensic speaking; and when one has a starting-point, it is easier to find a demonstrative proof. Deliberative speaking does not allow many opportunities for lingering—for instance, attacks on the adversary, remarks about oneself, or attempts to arouse emotion. In this branch of Rhetoric there is less room for these than in any other, unless the speaker wanders from the subject. Therefore, when at a loss for topics, one must do as the orators at
Athens
, amongst them Isocrates, for even when deliberating, he brings accusations against the Lacedaemonians, for instance, in the
Panegyricus,
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and against Chares in the
Symmachikos (On the Peace).
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[11] Epideictic speeches should be varied with laudatory episodes, after the manner of Isocrates, who is always bringing somebody in. This is what Gorgias meant when he said that he was never at a loss for something to say; for, if he is speaking of Peleus, he praises Achilles, then Aeacus, then the god; similarly courage, which does this and that,
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or is of such a kind.
[12] If you have proofs, then, your language must be both ethical and demonstrative; if you have no enthymemes, ethical only. In fact, it is more fitting that a virtuous man
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should show himself good than that his speech should be painfully exact.
[13] Refutative enthymemes are more popular than demonstrative, because, in all cases of refutation, it is clearer that a logical conclusion has been reached; for opposites are more noticeable when placed in juxtaposition.
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[14] The refutation of the opponent is not a particular kind of proof; his arguments should be refuted partly by objection, partly by counter-syllogism.
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In both deliberative and forensic rhetoric he who speaks first should state his own proofs and afterwards meet the arguments of the opponent, refuting or pulling them to pieces beforehand. But if the opposition is varied,
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these arguments should be dealt with first, as Callistratus did in the Messenian assembly; in fact, it was only after he had first refuted what his opponents were likely to say that he put forward his own proofs.
[15] He who replies should first state the arguments against the opponent's speech, refuting and answering it by syllogisms, especially if his arguments have met with approval. For as the mind is ill-disposed towards one against whom prejudices have been raised beforehand, it is equally so towards a speech, if the adversary is thought to have spoken well. One must therefore make room in the hearer's mind for the speech one intends to make; and for this purpose you must destroy the impression made by the adversary. Wherefore it is only after having combated all the arguments, or the most important, or those which are plausible, or most easy to refute, that you should substantiate your own case:
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in this passage the poet has first seized upon the weakest argument.
I will first defend the goddesses, for I [do not think] that Hera . . .
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[16] So much concerning proofs. In regard to moral character, since sometimes, in speaking of ourselves, we render ourselves liable to envy, to the charge of prolixity, or contradiction, or, when speaking of another, we may be accused of abuse or boorishness, we must make another speak in our place, as Isocrates does in the
Philippus
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and in the
Antidosis.
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Archilochus uses the same device in censure; for in his iambics he introduces the father speaking as follows of his daughter:
and the carpenter Charon in the iambic verse beginning
Sophocles, also,
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introduces Haemon, when defending Antigone against his father, as if quoting the opinion of others.
There is nothing beyond expectation, nothing that can be sworn impossible,
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I [care not for the wealth] of Gyges;
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[17] One should also sometimes change enthymemes into moral maxims; for instance,
Sensible men should become reconciled when they are prosperous; for in this manner they will obtain the greatest advantages, which is equivalent to the enthymeme
If men should become reconciled whenever it is most useful and advantageous, they should be reconciled in a time of prosperity.
Rhetoric. Aristotle. John Henry Freese (Translator). London. 1926.
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