Tiresias: The Ancient Mediterranean Religions Source Database

10023

Anon., Rhetorica Ad Herennium, 1.10
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1. Cicero, On Invention, 1.20, 1.23 (2nd cent. BCE - 1st cent. BCE) 1.20. Exordium est oratio animum auditoris idonee com- parans ad reliquam dictionem: quod eveniet, si eum benivolum, attentum, docilem confecerit. quare qui bene exordiri causam volet, eum necesse est genus suae causae diligenter ante cognoscere. Genera causarum quinque sunt: honestum, admirabile, humile, anceps, obscurum. honestum causae genus est, cui statim sine oratione nostra favet auditoris animus; admirabile, a quo est alienatus animus eorum, qui audituri sunt; humile, quod neglegitur ab auditore et non magno opere adtendendum videtur; anceps, in quo aut iudicatio dubia est aut causa et honestatis et turpitudinis parti- ceps, ut et benivolentiam pariat et offensionem; obscu- rum, in quo aut tardi auditores sunt aut difficilioribus ad cognoscendum negotiis causa est implicata. quare cum tam diversa sint genera causarum, exordiri quo- que dispari ratione in uno quoque genere necesse est. igitur exordium in duas partes dividitur, in principium et insinuationem. principium est oratio perspicue et protinus perficiens auditorem benivolum aut docilem aut attentum. insinuatio est oratio quadam dissimu- latione et circumitione obscure subiens auditoris animum. 1.23. Attentos autem faciemus, si demonstrabimus ea, quae dicturi erimus, magna, nova, incredibilia esse, aut ad omnes aut ad eos, qui audient, aut ad aliquos inlustres ho- mines aut ad deos inmortales aut ad summam rem pu- blicam pertinere; et si pollicebimur nos brevi nostram causam demonstraturos atque exponemus iudica- tionem aut iudicationes, si plures erunt. Dociles audi- tores faciemus, si aperte et breviter summam causae exponemus, hoc est, in quo consistat controversia. nam et, cum docilem velis facere, simul attentum facias oportet. nam is est maxime docilis, qui attentissime est paratus audire. Nunc insinuationes quemadmodum tractari con- veniat, deinceps dicendum videtur. insinuatione igitur utendum est, cum admirabile genus causae est, hoc est, ut ante diximus, cum animus auditoris infestus est. id autem tribus ex causis fit maxime: si aut inest in ipsa causa quaedam turpitudo aut ab iis, qui ante dixerunt, iam quiddam auditori persuasum videtur aut eo tempore locus dicendi datur, cum iam illi, quos audire oportet, defessi sunt audiendo. nam ex hac quoque re non minus quam ex primis duabus in oratore nonnumquam animus auditoris offenditur.
2. New Testament, Hebrews, 1.1-1.3 (1st cent. CE - 1st cent. CE) 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
3. Quintilian, Institutes of Oratory, 4.1.5, 4.1.34-4.1.36, 4.1.38-4.1.40, 4.1.44, 4.1.46, 4.1.49, 4.1.73-4.1.75 (1st cent. CE - 1st cent. CE) 4.1.5.  The sole purpose of the exordium is to prepare our audience in such a way that they will be disposed to lend a ready ear to the rest of our speech. The majority of authors agree that this is best effected in three ways, by making the audience well-disposed, attentive and ready to receive instruction. I need hardly say that these aims have to be kept in view throughout the whole speech, but they are especially necessary at the commencement, when we gain admission to the mind of the judge in order to penetrate still further. 4.1.34.  We shall also find it a useful device for wakening the attention of our audience to create the impression that we shall not keep them long and intend to stick closely to the point. The mere fact of such attention undoubtedly makes the judge ready to receive instruction from us, but we shall contribute still more to this effect if we give a brief and lucid summary of the case which he has to try; in so doing we shall be following the method adopted by Homer and Virgil at the beginning of their poems. 4.1.35.  For as regards the length of the exordium, it should propound rather than expound, and should not describe how each thing occurred, but simply indicate the points on which the orator proposes to speak. I do not think a better example of this can be found than the exordium to the pro Cluentio of Cicero. 4.1.36.  "I have noted, judges, that the speech for the prosecution was divided into two parts: of these, the first seemed to rest and in the main to rely on the odium, now inveterate, arising from the trial before Junius, while the other appeared to touch, merely as a matter of form, and with a certain timidity and diffidence, on the question of the charge of poisoning, though it is to try this point that the present court has been constituted in accordance with the law." All this, however, is easier for the defender than the prosecutor, since the latter has merely to remind the judge, while the former has to instruct him. 4.1.38.  Our opponent has spoken and perhaps convinced him we must alter his opinion, and this we cannot do unless we render him attentive to what we have to say and ready to be instructed. What are we to do then? I agree to the view that we should cut down, depreciate and deride some of our opponent's arguments with a view to lessening the attention shown him by the judge, as Cicero did in the pro Ligario. 4.1.39.  For what was the purpose of Cicero's irony save that Caesar should be induced to regard the case as presenting only old familiar features and consequently to give it less attention? What was his purpose in the pro Caelio save to make the case seem far more trivial than had been anticipated? It is, however, obvious that of the rules which I have laid down, some will be applicable to one case and some to another. 4.1.40.  The majority of writers consider that there are five kinds of causes, the honourable, the mean, the doubtful or ambiguous, the extraordinary and the obscure, or as they are called in Greek, ἔνδοξον, ἄδοξον, ἀμφίδοξον, παράδοξον and Î´Ï ÏƒÏ€Î±ÏÎ±ÎºÎ¿Î»Î¿ÏÎ¸Î·Ï„Î¿Î½. To these some would add a sixth, the scandalous, which some again include under the heading of the mean, others under the extraordinary. 4.1.44.  The line to be adopted will therefore depend on the individual nature of each case. As a general principle, however, I should advise the avoidance of points which tell against us and concentrate on those which are likely to be of service. If the case itself is weak, we may derive help from the character of our client; if his character is doubtful, we may find salvation in the nature of the case. If both are hopeless, we must look out for something that will damage our opponent. For though it is desirable to secure as much positive good-will as possible, the next best thing is to incur the minimum of actual dislike. 4.1.46.  At times, like Cicero in his defence of Rabirius Postumus, he will pretend that he himself is strongly moved, in order to win the ear of the judge and to give the impression of one who is absolutely convinced of the truth of his cause, that so his statements may find all the readier credence whether he defends or denies the actions attributed to his client. Consequently it is of the first importance, wherever the alternative is open to us, to consider whether we are to adopt the character of a party to the suit or of an advocate. In the schools, of course, we have a free choice in the matter, but it is only on rare occasions that a man is capable of pleading his own case in the actual courts. 4.1.49.  Again an opportune display of wit will often restore their flagging spirits and we may alleviate their boredom by the introduction of entertaining matter derived from any source that may be available. It will also be found advantageous to anticipate the objections that may be raised by our opponent, as Cicero does when he says "I know that some persons are surprised that one, who for such a number of years has defended so many and attacked none, should have come forward as the accuser of Verres," he then goes on to show that the accusation which he has undertaken is really a defence of the allies, an artifice known as πρόληψις or anticipation. 4.1.73.  On the other hand it is at times possible to give the force of an exordium to other portions of the speech. For instance we may ask the judges in the course of our statement of the facts or of our arguments to give us their best attention and good-will, a proceeding which Prodicus recommended as a means of wakening them when they begin to nod. A good example is the following: 4.1.74.  "Gaius Varenus, he who was killed by the slaves of Ancharius — I beg you, gentlemen, to give me your best attention at this point." Further if the case involves a number of different matters, each section must be prefaced with a short introduction, such as "Listen now to what follows," or "I now pass to my next point. 4.1.75.  Even in the proof there are many passages which perform the same function as an exordium, such as the passage in the pro Cluentio where Cicero introduces an attack on the censors and in the pro Murena when he apologises to Servius. But the practice is too common to need illustration.

Subjects of this text:

subject	book bibliographic info
absence of in parables,fables as humorous	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 70
ahiqar and,fables in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
allegory	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
aristophanes	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 70
authorial presence in fables	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
characterization of	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
classical period,fables in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 70
craftiness,teacher,as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
death of fable teller	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
defensibility of cause,genus admirabile / turpe	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194
defensibility of cause,genus anceps	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194
defensibility of cause,genus honestum	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194
defensibility of cause,genus humile	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194, 196
defensibility of cause,genus obscurum	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194, 196
defensibility of cause,genus turpe	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 196
defensibility of cause	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194
deliberative	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194
entertainment,fables as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
exordium,primary exordium	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 196, 197
exordium,purpose	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194, 196, 197
exordium,subtypes	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194
exordium	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194, 196, 197
fable tellers,jesus as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
fable tellers,known by name only	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 70
favor,attentiveness	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 196
favor	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194, 196, 197
forensic oratory	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 70
goodwill,receptivity	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 196
goodwill	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 196
incidental narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 196
l material,didactic orientation of	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
perseverance	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 197
principium	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194, 196
prophet,fable and	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
protest,fable as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
resurrection	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
rhetorical handbooks	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 194, 196, 197
rhetorical use of fable	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 70
shunning or embracing the genre	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
subversive speech,fable as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283
you, the reader,audience'	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 283