§92.1Fr. 92
Θ. πρῶτόν φησιν Ἄνδρωνα τὸν Καταναῖον αὐλητὴν κινήσεις καὶ ῥυθμοὺς ποιῆσαι τῷ σώματι αὐλοῦντα, ὅθεν σιλελίζειν τὸ ὀρχεῖσθαι παρὰ τοῖς παλαιοῖς μεθʼ ὃν Κλεόφαντον Θηβαῖον.
Fr. 92 Θ. says that Andron the flute-player of Catana was the first to produce movements and rhythms with his body while playing the flute, whence among the ancients dancing was called silelizein, after whom came Cleophantus of Thebes.
§92.93Fr. 93
Διόπερ Θ. παράδειγμα ἐκτέθειται μεγαλοπρεπείας τὸ τοιοῦτον κῶλον· τῶν μὲν περὶ τὰ μηδενὸς ἄξια φιλοσοφούντων· οὐ γὰρ ἐκ παιώνων ἀκριβῶς ἀλλὰ παιωνικόν τί ἐστι.
Fr. 93 Therefore Θ. sets forth as an example of magnificence such a colon: "of those who philosophize about things of no value"; for it does not consist precisely of paeons, but is something paeonic.
§92.94Fr. 94
Ὀργίζεται τὸ ψυχρὸν Θ. οὕτω· ψυχρόν ἐστι τὸ ὑπερβάλλον τὴν οἰκείαν ἀπαγγελίαν, οἷον ἀπυνδάκωτος οὐ τραπεζοῦται κύλιξ, ἀντὶ τοῦ ἀπύθμενος ἐπὶ τραπέζης οὐ τίθεται· τὸ γὰρ πρᾶγμα σμικρὸν ὂν οὐ δέχεται ὄγκον τοσοῦτον λέξεως. §92.95Fr. 95
Ὡρίσατο τὸ κάλλος Θ. οὕτω· κάλλος ὀνόματός ἐστι τὸ πρὸς τὴν ἀκοὴν ἢ πρὸς τὴν ὄψιν ἡδὺ ἢ τὸ τῇ ἔντιμον. §92.96Fr. 96
Ἐν τούτοις τε οὖν τὸ πιθανὸν καὶ ἐν ᾧ Θ. φησιν ὅτι οὐ πάντα ἐπʼ ἀκριβείας δεῖ μακρηγρεῖν, ἀλλʼ ἔνια καταλείπειν καὶ τῷ ἀκροατῇ συνιέναι καὶ λογίζεσθαι ἐξ αὑτοῦ·
Fr. 94 Θ. defines 'frigidity' as follows: "'Frigidity' is that which exceeds the appropriate expression, as in 'an unbottomed cup is not table-fitted,' instead of 'a bottomless cup is not placed on a table'; for the matter being small does not admit such grandiosity of expression." Fr. 95 Θ. defined beauty as follows: "Beauty of a word is that which is pleasant to the hearing or to the sight, or that which is honorable in its [meaning]." Fr. 96 Thus, persuasiveness lies both in these things and in that which Θ. says: that one should not lengthily expound everything with precision, but leave some things for the listener also to understand and infer by himself.
συνιεὶς γὰρ τὸ ἐλλειφθὲν ὑπὸ σοῦ οὐκ ἀκροατὴς μόνον ἀλλὰ καὶ μάρτυς σου γένεται καὶ ἅμα εὐμστερος· συνετὸς γὰρ ἑαυτῷ δοκεῖ διὰ σὲ, τὴν ἀφορμὴν αὐτῷ παρεσχηκότα τοῦ συνιέναι·
For by understanding what you have left out, he becomes not only a listener but also a witness for you, and at the same time more well-disposed; for he seems to himself intelligent because of you, who provided him with the occasion for understanding.
τὸ δὲ πάντα ὡς ἀνοήτῳ λέγειν καταγινώσκοντι ἔοικε τοῦ ἀκροατοῦ.
But to say everything is like condemning the listener as being foolish.