§3.7.20et animo totidem vitia, quot virtutes sunt, nec minus quam in laudibus duplici ratione tractantur.
And there are just as many vices in the mind as there are virtues, and they are treated in no less than two ways, just as in praises.
et post mortem adiecta quibusdam ignominia est, ut Maelio, cuius domus solo aequata, Marcoque Manlio, cuius praenomen e familia in posterum exemptum est; §3.7.21et parentes malorum odimus; et est conditoribus urbium infame contraxisse aliquam perniciosam ceteris gentem, qualis est primus Iudaicae superstitionis auctor; et Gracchorum leges invisae; et si quod est exemplum deforme posteris traditum, quale libidinis vir Perses in muliere Samia instituere ausus dicitur primus.
Also, after death, ignominy was attached to some, as to Maelius, whose house was leveled to the ground, and to Marcus Manlius, whose first name was excluded from his family for the future; And we hate the parents of the wicked; and it is disgraceful for the founders of cities to have drawn together some tribe that is destructive to others, such as the first founder of the Jewish superstition; and the laws of the Gracchi are hated; and so also if there is any shameful example handed down to posterity, such as a Persian man is said to have first dared to establish [an instance] of lust in the case of a Samian woman.
§3.7.22sed in viventibus quoque iudicia hominum velut argumenta sunt morum, et honos aut ignominia veram esse laudem vel vituperationem probat.
But in the living also, the judgments of men are as it were proofs of character, and honor or ignominy proves that the praise or vituperation is true.
§3.7.23interesse tamen Aristoteles putat, ubi quidque laudetur aut vituperetur.
Nevertheless, Aristotle thinks that it makes a difference where each thing is praised or vituperated.
nam plurimum refert, qui sint audientium mores, quae publice recepta persuasio, ut illa maxime quae probant esse in eo, qui laudabitur, credant, aut in eo, contra quem dicemus, ea quae oderunt.
For it is of the greatest importance what the character of the audience is, and what the publicly accepted belief is, so that they may believe those things which they approve to be especially present in him who is to be praised, or in him against whom we shall speak, those things which they hate.
ita non dubium erit iudicium, quod orationem praecesserit.
Thus, the judgment which precedes the speech will not be doubtful.
§3.7.24ipsorum etiam permiscenda laus semper, nam id benevolos facit; quotiens autem fieri poterit, cum materiae utilitate iungenda.
Praise of the audience themselves should also always be mixed in, for that makes them benevolent; and as often as it can be done, it should be joined with the utility of the subject.
minus Lacedaemone studia litterarum quam Athenis honores merebuntur, plus patientia ac fortitudo.
In Lacedaemon, literary studies will deserve fewer honors than in Athens, while endurance and bravery will deserve more.
rapto vivere quibusdam honestum, aliis cura legum.
Living by plunder is honorable to some, to others, care for the laws.
frugalitas apud Sybaritas forsitan odio foret, veteribus Romanis summum luxuria crimen.
Frugality would perhaps be hated among the Sybarites, while to the ancient Romans luxury was the greatest crime.
§3.7.25eadem in singulis differentia.
The same difference exists in individuals.
maxime favet iudex, qui sibi dicentem assentiri putat.
A judge who thinks that the speaker agrees with him favors him the most.
idem praecipit illud quoque (quod mox Cornelius Celsus prope supra modum invasit), quia sit quaedam virtutibus ac vitiis vicinitas, utendum proxima derivatione verborum, ut pro temerario fortem, pro prodigo liberalem, pro avaro parcum vocemus; quae eadem etiam contra valet.
The same writer also teaches this (which later Cornelius Celsus adopted almost beyond measure), that because there is a certain proximity between virtues and vices, we should use the nearest derivation of words, so that we call the rash man brave, the prodigal liberal, and the avaricious frugal; which same thing also holds good in the opposite direction.
quod quidem orator, id est vir bonus, nunquam faciet, nisi forte communi utilitate ducetur.
Indeed, an orator, that is, a good man, will never do this, unless perhaps he is led by the common utility.
§3.7.26laudantur autem urbes similiter atque homines.
But cities are praised in like manner as men.
nam pro parente est conditor, et multum auctoritatis adfert vetustas, ut iis, qui terra dicuntur orti; et virtutes ac vitia circa res gestas eadem quae in singulis, illa propria quae ex loci positione ac munitione sunt.
For the founder is in the place of a parent, and antiquity brings much authority, as to those who are said to have sprung from the earth; and the virtues and vices regarding their deeds are the same as in individuals, while those things are peculiar which arise from the position and fortification of the place.
cives illis ut hominibus liberi decori.
To them, free citizens are an honor, just as children are to men.
§3.7.27est laus et operum, in quibus honor, utilitas, pulchritudo, auctor spectari solet.
There is also praise of works, in which honor, utility, beauty, and the author are usually considered.
honor ut in templis, utilitas ut in muris, pulchritudo vel auctor utrobique.
Honor as in temples, utility as in walls, while beauty or the author is considered in both.
est et locorum, qualis Siciliae apud Ciceronem, in quibus similiter speciem et utilitatem intuemur; speciem in maritimis, planis, amoenis; utilitatem in salubribus, fertilibus.
There is also praise of places, such as that of Sicily in Cicero, in which we similarly look at appearance and utility; appearance in maritime, flat, and pleasant places; utility in healthy and fertile places.
erit et dictorum honestorum factorumque laus generalis, erit et rerum omnis modi. §3.7.28nam et somni et mortis scriptae laudes et quorundam a medicis ciborum.
There will also be a general praise of honorable words and deeds, and there will be praise of things of every kind.
itaque, ut non consensi hoc laudativum genus circa solam versari honesti quaestionem, sic qualitate maxime contineri puto; quamquam tres status omnes cadere in hoc opus possint, iisque usum C. Caesarem in vituperando Catone notaverit Cicero.
Therefore, just as I did not agree that this laudatory genre is concerned with the question of the honorable alone, so I think that it is chiefly contained by "quality"; although all three statuses (issues) can fall into this work, and Cicero has noted that Gaius Caesar used them in his vituperation of Cato.
totum autem habet aliquid simile suasoriis, quia plerumque eadem illic suaderi, hic laudari solent.
But as a whole, it has something similar to deliberative speeches (suasoriae), because for the most part the same things are accustomed to be advised there and praised here.