§10.2.11adde quod, quidquid alteri simile est, necesse est minus sit eo, quod imitatur, ut umbra corpore et imago facie et actus histrionum veris adfectibus.
Add that whatever is similar to another must necessarily be inferior to that which it imitates, just as a shadow to the body, a likeness to the face, and the acting of players to real feelings.
quod in orationibus quoque evenit.
This also happens in speeches.
namque eis, quae in exemplum adsumimus, subest natura et vera vis; contra omnis imitatio ficta est et ad alienum propositum accommodatur.
For in those things which we take as a model, nature and true force lie beneath; on the contrary, all imitation is feigned and adapted to another's purpose.
§10.2.12quod facit, ut minus sanguinis ac virium declamationes habeant quam orationes, quod in illis vera, in his adsimulata materia est.
This is what causes declamations to have less blood and strength than actual speeches, because in the latter there is real matter, in the former simulated.
adde quod ea, quae in oratore maxima sunt, imitabilia non sunt, ingenium, inventio, vis, facilitas et quidquid arte non traditur.
Add that those things which are greatest in an orator are not imitable: genius, invention, force, ease, and whatever is not handed down by art.
§10.2.13ideoque plerique, cum verba quaedam ex orationibus excerpserunt aut aliquos compositionis certos pedes, mire a se, quae legerunt, effingi arbitrantur; cum et verba intercidant invalescantque temporibus, ut quorum certissima sit regula in consuetudine, eaque non sua natura sint bona aut mala (nam per se soni tantum sunt), sed prout opportune proprieque aut secus collocata sunt, et compositio cum rebus accommodata sit, tum ipsa varietate gratissima.
And therefore most people, when they have extracted certain words from speeches or certain regular feet of composition, think that what they read is wonderfully expressed by themselves; whereas words both fall out of use and gain strength with the times, since their most certain rule is in usage, and they are not good or bad by their own nature (for by themselves they are merely sounds), but according as they are placed opportunely and properly, or otherwise, and composition is not only adapted to the subject-matter, but also most pleasing by its very variety.
§10.2.14quapropter exactissimo iudicio circa hanc partem studiorum examinanda sunt omnia. primum, quos imitemur; nam sunt plurimi, qui similitudinem pessimi cuiusque et corruptissimi concupierunt; tum in ipsis, quos elegerimus, quid sit, ad quod nos efficiendum comparemus.
Wherefore, all things concerning this part of studies must be examined with the most exact judgment: first, whom we should imitate; for there are very many who have desired likeness to the worst and most corrupt; then, in those very persons whom we have chosen, what it is to which we should adapt ourselves to achieve.
§10.2.15nam in magnis quoque auctoribus incidunt aliqua vitiosa et a doctis, inter ipsos etiam mutuo reprehensa; atque utinam tam bona imitantes dicerent melius quam mala peius dicunt.
For even in great authors there occur some faulty things, which are blamed by the learned, and even mutually among themselves; and would that those who imitate might speak of good things as much better as they speak of bad things worse.
nec vero saltem iis, quibus ad evitanda vitia iudicii satis fuit, sufficiat imaginem virtutis effingere et solam, ut sic dixerim, cutem vel potius illas Epicuri figuras, quas e summis corporibus dicit effluere.
Nor indeed should it be enough, even for those who have had sufficient judgment to avoid faults, to express the image of virtue, and, so to speak, the skin alone, or rather those figures of Epicurus which he says flow from the outermost surface of bodies.
§10.2.16hoc autem his accidit, qui non introspectis penitus virtutibus ad primum se velut aspectum orationis aptarunt; et cum iis felicissime cessit imitatio, verbis atque numeris sunt non multum differentes, vim dicendi atque inventionis non adsequuntur, sed plerumque declinant in peius et proxima virtutibus vitia comprehendunt fiuntque pro grandibus tumidi, pressis exiles, fortibus temerarii, laetis corrupti, compositis exultantes, simplicibus negligentes.
But this happens to those who, without thoroughly examining the virtues within, have adapted themselves to what is, as it were, the first appearance of a speech; and when imitation has succeeded most happily for them, though they are not very different in words and rhythms, they do not attain the force of speaking and invention, but generally decline for the worse and grasp the vices that are next to virtues, and become swollen instead of grand, meager instead of concise, rash instead of strong, corrupt instead of rich, exultant instead of composed, and negligent instead of simple.
§10.2.17ideoque qui horride atque incomposite quidlibet illud frigidum et inane extulerunt, antiquis se pares credunt; qui carent cultu atque sententiis, Attici scilicet; qui praecisis conclusionibus obscuri, Sallustium atque Thucydidem superant; tristes ac ieiuni Pollionem aemulantur: otiosi et supini, si quid modo longius circumduxerunt, iurant ita Ciceronem locuturum fuisse.
And therefore those who have uttered any cold and empty stuff in a rough and disorganized manner believe themselves equal to the ancients; those who lack polish and maxims are, forsooth, Attic; those who are obscure with abrupt conclusions surpass Sallust and Thucydides; the gloomy and dry rival Pollio; the idle and languid, if only they have drawn out any longer period, swear that Cicero would have spoken thus.
§10.2.18noveram quosdam, qui se pulchre expressisse genus illud caelestis huius in dicendo viri sibi viderentur, si in clausula posuissent esse videatur.
I knew certain persons who thought they had beautifully expressed the style of this heavenly man in speaking, if only they had placed 'esse videatur' at the end of a clause.
ergo primum est, ut quod imitaturus est quisque intelligat et quare bonum sit sciat.
Therefore, the first thing is that everyone should understand what he is going to imitate, and know why it is good.
§10.2.19tum in suscipiendo onere consulat suas vires.
Then, in undertaking the burden, he should consult his own strength.
nam quaedam sunt imitabilia, quibus aut infirmitas naturae non sufficiat aut diversitas repugnet. ne, cui tenue ingenium erit, sola velit fortia et abrupta; cui forte quidem, sed indomitum, amore subtilitatis et vim suam perdat et elegantiam quam cupit non persequatur; nihil est enim tam indecens, quam cum mollia dure fiunt.
For there are certain imitable things for which either the weakness of one's nature is insufficient, or a difference of nature is repugnant; lest he who has a slender genius should desire only strong and abrupt things, or lest he who has a strong but untamed genius, through love of subtlety, both lose his own force and fail to attain the elegance he desires; for nothing is so unbecoming as when soft things are done harshly.