Quintilian & Augustine
The Institutes of Oratory
In book 1, Chapter 10 the quote, "Music has two modes of expression in the voice and in the body: for both voice and body require to be controlled by appropriate rules." Voice is broken down into rhythm and melody. For an orator, this becomes the length and flow of a speech and the arrangement and delivery of their words. Seeing it in this way, makes it seem like an art. This contradicts Socrates' point of view who saw it as a "knack." In book 2, there is further discussion of what an orator and rhetoric is. There are many definitions as pointed out by Quintilian. "The first and chief disagreement on the subject is found in the fact that some think that even bad men may be called orators, while others, of whom I am one, restrict the name of orator and the art itself to those who are good. 2 Of those who divorce eloquence from that yet fairer and more desirable title to renown, a virtuous life, some call rhetoric merely a power, some a science, but not a virtue, some a practice, some an art, though they will not allow the art to have anything in common with science or virtue, while some again call it a perversion of art." As for him, "For my own part, and I have authority to support me, I hold that the material of rhetoric is composed of everything that may be placed before it as a subject for speech." This definition makes rhetoric limitless in what its material can be, but it is still bound up in speech.
The memory chapter in book 10 is similar to the previous readings on memory. "He will adapt his symbols to the nature of the thoughts which tend to slip from his memory, using an anchor, as I suggested above, if he has to speak of a ship, or a spear, if he has to speak of a battle." Quintilian suggests using mnemonic systems over symbols as symbols are easier to forget and confuse us later. It is much easier to remember things through previous memories such as linking a new person's name to an event or famous person such as remembering one's new friend Brittany by imaging Brittany Spears.
"It should now be clear to all what is the best course to adopt for the cultivation of memory. If, however, our own memory be naturally somewhat dull or time presses, it will be useless to tie ourselves down rigidly to every word, since if we forget any one of them, the result may be awkward hesitation or even a tongue-tied silence. It is, therefore, far safer to secure a good grasp of the facts themselves and to leave ourselves free to speak as we will." I had wondered about this since last week's reading on Seneca. How do rhetors see old age and memory when they reach it? This perspective seems the most reasonable. Instead of wailing about memory loss or its dulling, one should focus on knowing the essence of knowledge instead of verbatim. Also, I like the imagery of "farming" or "growing" one's memory since he likens it to cultivation.
In the last chapter of book 12, there is advice on being a good man and retiring. Two quotes stuck out to me.
"For the orator will assuredly have much to say on such topics as justice, fortitude, abstinence, self-control and piety. But the good man, who has come to the knowledge of these things not by mere hearsay, as though they were just words and names for his tongue to employ, but has grasped the meaning of virtue and acquired a true feeling for it." This continues the themes of what most orators talk about but emphasizes to practice what you preach. One can know the technicalities of a sport, but one must experience the sport to truly know. Similarly, if one talks about goodness and justice, he must be good and just. However, considering it comes up frequently, I wonder if they saw so many people not doing that that it must be stated repeatedly.
"If the knowledge of these principles proves to be of small practical utility to the young student, it should at least produce what I value more, — the will to do well." In retirement, one is meant to rest and enjoy it. I do wonder if part of the enjoyment is to look over what one has created. For Quintilian, he seems at peace with what he has done and is happy even if his contribution is few and small.
Appeals to the Emotions
This text from Quintilian argues the importance of pathos, the emotional appeals. He uses the courtroom as an example of how emotional appeals can and cannot work. Both sides, the defendant and accuser, use it in varying ways depending on context. A defendant may want to find ways to soothe an audience after a disturbing testimony against them. An accuser would use such testimony to arouse the audience. This is also dependent on the state of the judge's emotions and the strengths of the case. If a defendant wants to gain pity, they can bring up the consequences of punishment for him and his family. One "trick" I found intriguing was to imitate a character while lamenting. If the defendant's lawyer finds it fitting, he can advise his client to speak differently such as quoting Socrates. Another way is to take action.
"Action is as important as speech when it comes to summoning tears. This is why defence counsel routinely have their clients appear dirty and ungroomed, along with their children and parents, while the prosecution will display a sword smeared with gore..."
If an accuser has a spotless reputation while the defendant does not, it is advantageous to point this out. An accuser can also benefit by emphasizing the crime and what was used.
"For the accuser, it’s most important to make the crime seem especially atrocious and, if possible, exceptionally pitiable. Its atrocious character can arise from the act itself, the perpetrator, the victim, the intent, occasion, place or manner, all of which lend themselves to an infinite range of treatments."
While a defendant can use piety, an accuser can use justice. It is a war of words and imagery. If you are an accuser who is an old woman seeking justice from your dead husband, it can stir sorrow in the hearts of the jury. If you are a defendant who is a noble knight who protected a woman from being killed, it can incite the judge to excuse the murder charge.
When gathering pity, the defendant or accuser must walk a tightrope, however.
"Not without reason do we say that nothing dries faster than tears."
While the evidence is crucial, it needs to be backed by emotions. One can say the truth and be boring, one can tell a lie and be exciting. Who moves the audience more? The one who makes their eyes droop or the one who makes them on the edge of their chair? Facts are facts as they say, but facts mean nothing if no one cares.
On Christian Doctrine (Book IV)
I'll be honest. This felt like Augustine was trying to reach a certain word count. Because I often like brevity, I will summarize his main points with comments.
1. "For men of quick intellect and glowing temperament find it easier to become eloquent by reading and listening to eloquent speakers than by following rules for eloquence." Imitation and experience are advised by Augustine which is intriguing since he is only giving this advice to adults. He thought kids must learn through proper education. However, the main point is one should become well acquainted with eloquence as it is essential to speech.
2. "All the other means of rousing the emotions, are necessary." Similar to Quintilian's view on the use of emotions, rousing an audience is crucial. As emotions do the work words cannot.
3. "Only two conditions are to be insisted upon, that our hearer or companion should have an earnest desire to learn the truth, and should have capacity of mind to receive it in whatever form it may be communicated." Instead of a judge, the hearer is an average person. I think this advice is given because while someone may want to tell others of truth, it doesn't matter if they don't care. Also, their current state should be thoroughly considered. One would find it easier to remember teachings when they are well and calm than when they are sick and loony.
4. "Accordingly a great orator has truly said that an eloquent man must speak so as to teach, to delight, and to persuade.
Then he adds: To teach is a necessity, to delight is a beauty, to persuade is a triumph." I just thought this was a great quote on what an orator should aim to be. Also, I put this down to save for later.
5. "Thus making the tide of eloquence to ebb and flow like the sea." Augustine emphasizes the importance of various styles through temperance, majestic, and subdued. If one does not arrange their styles appropriately or only clings to one, the audience will be bored or confused. It is better to start majestic instead of subdued as it grabs attention instead of soothing it.
6. "Now in regard to the three conditions I laid down a little while ago as necessary to be fulfilled by any one who wishes to speak with wisdom and eloquence, viz., perspicuity, beauty of style, and persuasive power, we are not to understand that these three qualities attach themselves respectively to the three several styles of speech, one to each, so that perspicuity is a merit peculiar to the subdued style, beauty to the temperate, and persuasive power to the majestic." Without wisdom, eloquence is nonsense and empty. Wisdom gives it meaning and truth. Wisdom without eloquence is harsher on the ears and less persuasive. Eloquence gives it gentleness and power. To speak it, one must have clarity, style, and persuasion. These pieces make up a wise eloquent speech. He does break down what each style of speech is attributed to, but I disagree. I don't find why power has to be bound by majestic or beauty to temperate. I would rather agree to clarity, style, and persuasion being created through the means of various styles instead of an attribute for each.
An overarching theme is to find truth, speak eloquently but wisely, be just, and always carry on with God's words as preachers are of truth and God. The rhetoric is intriguing from a modern standpoint. The branches of Christianity have different rhetoric such as love. While this text does speak of love, it focuses on obedience and submission. It also condemns the "godless" and the "heathens" which I find a bit funny from a historical standpoint.
I did find the 31st chapter a good laugh too. "He who does not care to be acquainted with it need not complain of its length."