§A.15_col1## ἡ ῥητορεία.
## Rhetoric.
τῆς ῥητορείας εἴδη ἐστὶν ἕξ.
There are six kinds of rhetoric.
ὅταν μὲν γὰρ κελεύωσι πολεμεῖν ἢ συμμαχεῖν πρός τινα, καλεῖται τὸ τοιοῦτον εἶδος προτροπή· ὅταν δὲ ἀξιῶσι μὴ πολεμεῖν μηδὲ συμμαχεῖν, ἀλλὰ ἡσυχίαν ἄγειν, τὸ τοιοῦτον εἶδος ἀποτροπή ἐστι.
For when they urge to wage war or to make an alliance with someone, such a kind is called exhortation; and when they demand not to wage war nor to make an alliance, but to keep peace, such a kind is deterrence.
τρίτον εἶδος τῆς ῥητορείας, ὅταν τις φάσκῃ ἀδικεῖσθαι ὑπό τινος καὶ πολλῶν κακῶν αἴτιον ἀποφαίνῃ· τὸ δὴ τοιοῦτον εἶδος κατηγορία ὀνομάζεται.
The third kind of rhetoric is when someone claims to be wronged by someone and declares them to be the cause of many evils; indeed, such a kind is named accusation.
τέταρτον εἶδος τῆς ῥητορείας [ἀπολογία καλεῖται], ὅταν ἀποφαίνῃ τις αὑτὸν μηθὲν ἀδικοῦντα μήτε ἄλλο ἄτοπον μηθὲν πράττοντα· τὸ δὴ τοιοῦτον ἀπολογίαν καλοῦσι. | πέμπτον εἶδος ῥητορείας, ὅταν τις εὖ λέγῃ καὶ ἀποφαίνῃ καλὸν κἀγαθόν· τὸ δὴ τοιοῦτον εἶδος καλεῖται ἐγκώμιον.
The fourth kind of rhetoric [is called defense], when someone declares themselves to be doing no wrong nor performing any other improper thing; indeed, they call such a thing defense. | The fifth kind of rhetoric is when someone speaks well of and declares someone to be noble and good; indeed, such a kind is called eulogy.
ἕκτον εἶδος, ὅταν τις ἀποφαίνῃ φαῦλον· τὸ δὴ τοιοῦτον εἶδος καλεῖται ψόγος.
The sixth kind is when someone declares someone to be bad; indeed, such a kind is called censure.
τῆς ἄρα ῥητορείας ἐστὶ τὸ μὲν ἐγκώμιον, τὸ δὲ ψόγος, τὸ δὲ προτροπή, τὸ δὲ ἀποτροπή, τὸ δὲ κατηγορία, τὸ δὲ ἀπολογία.
Therefore, of rhetoric, some is eulogy, some censure, some exhortation, some deterrence, some accusation, and some defense.
§A.17_col2## ἡ ῥητορεία.
## Rhetoric.
διαιρεῖται ἡ ῥητορεία εἰς πέντε· ἔστι γὰρ αὐτῆς ἓν μὲν κατηγορία, ἓν δὲ ἀπολογία, ἓν δὲ συμβουλία, ἓν δὲ ἐγκώμιον, ἓν δὲ ψόγος.
Rhetoric is divided into five: for of it, one is accusation, one is defense, one is deliberation, one is eulogy, and one is censure.
§A.16_col1## τὸ ὀρθῶς λέγειν.
## Speaking rightly.
τὸ ὀρθῶς λέγειν διαιρεῖται εἰς τέτταρα· ἓν μὲν ἃ δεῖ λέγειν, ἓν δὲ ὅσα δεῖ λέγειν, τρίτον πρὸς οὓς δεῖ λέγειν, τέταρτον δὲ πηνίκα λέγειν δεῖ.
Speaking rightly is divided into four: one, what one ought to say; one, how much one ought to say; third, to whom one ought to say it; and fourth, when one ought to say it.
ἃ μὲν οὖν δεῖ λέγειν, ἃ μέλλει συμφέρειν τῷ λέγοντι καὶ τῷ ἀκούοντι·
Now, what one ought to say is what is going to benefit both the speaker and the hearer.
τὸ δὲ ὅσα δεῖ λέγειν, μὴ πλείω μηδὲ ἐλάττω τῶν ἱκανῶν. | τὸ δὲ πρὸς οὓς δεῖ λέγειν, ἐάν τε πρὸς πρεσβυτέρους ἁμαρτάνοντας διαλέγῃ, ἁρμόττοντας δεῖ τοὺς λόγους διαλέγεσθαι ὡς πρεσβυτέροις· ἐάν τε πρὸς νεωτέρους, ἁρμόττοντας δεῖ λέγεσθαι ὡς νεωτέροις.
And how much one ought to say is neither more nor less than what is sufficient. | And to whom one ought to say it: if you are speaking to older people who are making a mistake, you must converse with words suitable for older people; and if to younger people, the words must be spoken as is suitable for younger people.
πηνίκα δὲ λέγειν ἐστὶ μήτε πρότερον μήτε ὕστερον· εἰ δὲ μή, διαμαρτήσεσθαι καὶ κακῶς ἐρεῖν.
And when to speak is neither too early nor too late; otherwise, you will fail and speak poorly.
§A.52_col2## τὸ ὀρθῶς λέγειν.
## Speaking rightly.
διαιρεῖται τὸ ὀρθῶς λέγειν εἰς πέντε· ἔστι γὰρ αὐτοῦ ἓν μὲν ὅσα δεῖ λέγειν, ἓν δὲ ὅπου δεῖ λέγειν, ἓν δὲ πρὸς οὓς δεῖ λέγειν, ἓν δὲ ἡνίκα δεῖ λέγειν, ἓν δὲ ἃ δεῖ λέγειν.
Speaking rightly is divided into five: for of it, one is how much one ought to say, one is where one ought to say it, one is to whom one ought to say it, one is when one ought to say it, and one is what one ought to say.
τὸ μὲν οὖν ὅσα δεῖ λέγειν ἐστὶ τὸ μήτε πλείω μήτε ἐλάσσω τῶν ἱκανῶν, τὸ δὲ ὅπου δεῖ λέγειν ἐστὶν ἐν τόπῳ, οἷον ἐν ἀγορᾷ καὶ ἐν γυμνασίῳ καὶ ἐν διατριβῇ καὶ ἐν τοῖς δέουσιν ἄλλοις τόποις, τὸ δὲ πρὸς οὓς δεῖ λέγειν ἑκάστῳ τὸ ἁρμόττον [καὶ πρὸς ὃν ὃ ἁρμόττει], οἷον πρὸς πρεσβυτέρους 〈ἢ νεωτέρους καὶ〉 πρὸς μοχθηροῦς ἢ ἡδεῖς καὶ πρὸς ἐχθροὺς ἢ φίλους, τὸ δὲ ἡνίκα δεῖ, οἷον τὸ μήτε πρότερον μήτε ὕστερον μήτε διὰ μέσου ἄτερ τοῦ καιροῦ λέγειν, ἀλλ’ ἐγκαίρως, τὸ δὲ ἃ δεῖ λέγειν οἷον τὰ συμφέροντα καὶ ὠφέλιμα καὶ αὐτῷ καὶ τῷ φίλῳ.
Now, how much one ought to say is neither more nor less than what is sufficient; and where one ought to say it is in a [suitable] place, such as in the marketplace, in the gymnasium, in the place of study, and in other necessary places; and to whom one ought to say it is what is suitable to each [and what is suitable to the one whom it suits], as for example to older people [or younger people], and to wicked or pleasant people, and to enemies or friends; and when one ought to speak is, for example, to speak neither too early nor too late, nor in the middle without the critical moment, but seasonably; and what one ought to say is, for example, what is beneficial and useful both to oneself and to one's friend.
§A.17_col1## ἡ εὐεργεσία.
## Beneficence.
ἡ εὐεργεσία διαιρεῖται εἰς τέτταρα· ἢ γὰρ χρήμασιν ἢ σώμασιν ἢ ταῖς ἐπιστήμαις ἢ τοῖς λόγοις.
Beneficence is divided into four: either by money, or by bodies, or by knowledge, or by words.
τοῖς μὲν οὖν χρήμασιν, ὅταν δεομένῳ παραβοηθήσῃ τις εἰς χρημάτων λόγον εὐπορῆσαι·
Now, by money is when someone helps a person in need to become well-off in terms of money.
τοῖς δὲ σώμασιν εὖ ποιοῦσιν ἄλλους, ὅταν παραγενόμενοι τυπτομένοις παραβοηθῶσιν· | οἱ δὲ παιδεύοντες καὶ ἰατρεύοντες καὶ διδάσκοντες ἀγαθόν τι, οὗτοι ταῖς ἐπιστήμαις εὐεργετοῦσιν·
And they do good to others with their bodies when, having arrived, they help those who are being beaten. | And those who educate, heal, and teach some good thing, these benefit by knowledge.
ὅταν δὲ εἰσέλθωσιν εἰς δικαστήριον ἄλλος ὑπὲρ ἄλλου βοηθὸς καὶ λόγον τινὰ ἐπιεικῆ εἴπῃ ὑπὲρ αὐτοῦ, οὗτος δὴ λόγῳ εὐεργετεῖ.
But when one enters a court of law as a helper on behalf of another and speaks some fair word on his behalf, indeed this person benefits by word.
τῆς ἄρα εὐεργεσίας ἡ μέν ἐστι διὰ χρημάτων, ἡ δὲ διὰ σωμάτων, ἡ δὲ διὰ ἐπιστημῶν, τετάρτη δὲ διὰ λόγων.
Therefore, of beneficence, some is through money, some through bodies, some through knowledge, and the fourth through words.