§9.1.37et reliqua, ex conlocatione verborum quae sumuntur quasi lumina, magnum adferunt ornatum orationi.
And the rest, which are taken as it were as lights from the collocation of words, bring great ornament to speech.
sunt enim similia illis quae in amplo ornatu scenae aut fori appellantur insignia, non quia sola ornent, sed quod excellant.
For they are similar to those things which, in the ample decoration of a stage or a forum, are called insignia, not because they alone decorate, but because they excel.
§9.1.38eadem ratio est horum quae sunt orationis lumina et quodam modo insignia, cum aut duplicantur iteranturque verba aut leviter commutata ponuntur, aut ab eodem verbo ducitur saepius oratio aut in idem coniicitur aut utrumque, aut adiungitur idem iteratum aut idem ad extremum refertur, aut continenter unum verbum non eadem sententia ponitur, aut cum similiter vel cadunt verba vel desinunt; §9.1.39aut multis modis contrariis relata contraria, aut cum gradatim sursum versus reditur, aut cum demptis coniunctionibus dissolute plura dicuntur, aut cum aliquid praetereuntes, cur id faciamus, ostendimus, aut cum corrigimus nosmet ipsos quasi reprehendentes, aut si est aliqua exclamatio vel admirationis vel conquestionis, aut cum eiusdem nominis casus saepius commutantur.
The same holds true of those which are the lights of speech and, in a way, its insignia, when words are either doubled and repeated, or placed with a slight change, or when a sentence is more often derived from the same word, or is directed into the same, or both, or the same repeated word is joined, or the same is referred to the end, or one word is placed continuously but not in the same sense, or when words either fall similarly or end similarly; or when contraries are opposed to contraries in many ways, or when a gradual ascent is made upwards, or when many things are said disconnectedly with the conjunctions removed, or when, passing over something, we show why we do so, or when we correct ourselves as if reprehending ourselves, or if there is some exclamation either of wonder or of complaint, or when the cases of the same noun are frequently changed.
§9.1.40sententiarum ornamenta maiora sunt; quibus quia frequentissime Demosthenes utatur, sunt qui patent, idcirco eius eloquentiam maxime esse laudabilem.
The ornaments of thought are greater; and because Demosthenes uses them very frequently, there are those who think that his eloquence is highly praiseworthy for that very reason.
et vere nullus fere ab eo locus sine quadam conformatione sententiae dicitur, nec quicquam est aliud dicere nisi omnes aut certe plerasque aliqua specie illuminare sententias.
And indeed, almost no passage is spoken by him without some configuration of thought, nor is speaking anything else than illuminating all, or certainly most, of the thoughts with some appearance.
quas cum tu optime, Brute, teneas, quid attinet nominibus uti aut exemplis? tantummodo notetur locus.
Since you, Brutus, know these things perfectly, what is the point of using names or examples? Let the topic only be noted.
sic igitur dicet ille, quem expetimus, ut verset saepe mullis modis eadem et in una re haereat in eademque commoretur sententia.
Thus, then, will that orator whom we seek speak, so that he frequently varies the same things in many ways, and clings to one matter, and lingers in the same thought.
§9.1.42saepe etiam ut extenuet aliquid; saepe ut irrideat; ut declinet a proposito deflectatque sententiam; ut proponat quid dicturus sit; ut, cum transegerit iam aliquid, definiat; ut se ipse revocet, ut quod dixerit iteret; ut argumentum ratione concludat; ut interrogando urgeat; ut rursus quasi ad interrogata sibi ipse respondeat; §9.1.43ut contra ac dicat accipi et sentiri velit; ut addubitet quid potius aut quo modo dicat; ut dividat in partes; ut aliquid relinquat ac negligat; ut ante praemuniat; ut in eo ipso, in quo reprehendatur, culpam in adversarium conferat; ut saepe cum iis qui audiunt, nonnunquam etiam cum adversario quasi deliberet; §9.1.44ut hominum mores sermonesque describat; ut muta quaedam loquentia inducat; ut ab eo quod agitur auertat animos; ut saepe in hilaritatem risumve convertat; ut ante occupet quod videat opponi; ut comparet similitudines; ut utatur exemplis; ut aliud alii tribuens dispertiat; ut interpellatorem coerceat; ut aliquid reticere se dicat; ut denuntiet quid caveant; ut liberius quid audeat; ut irascatur etiam, ut obiurget aliquando; ut de precetur, ut supplicet, ut medeatur; ut a proposito declinet aliquantum; ut optet, ut exsecretur, ut fiat iis apud quos dicet familiaris.
often also that he may extenuate something; often that he may deride; that he may decline from his purpose and deflect his thought; that he may propose what he is going to say; that, when he has already dispatched something, he may define it; that he may recall himself, that he may repeat what he has said; that he may conclude an argument with a reason; that he may press by interrogating; that he may again answer himself as if to things asked; that he may wish what he says to be understood and felt in a contrary sense; that he may doubt what he had better say, or in what manner; that he may divide into parts; that he may leave and neglect something; that he may pre-fortify beforehand; that, in the very thing for which he is reprehended, he may cast the blame upon his adversary; that he may consult, as it were, often with those who hear, sometimes even with his adversary; that he may describe the manners and speeches of men; that he may introduce certain mute things as speaking; that he may divert minds from what is being done; that he may frequently turn to mirth or laughter; that he may pre-occupy what he sees will be opposed; that he may compare similarities; that he may use examples; that he may distribute by attributing one thing to one and another to another; that he may restrain an interrupter; that he may say he keeps something silent; that he may warn what they should beware of; that he may dare something more freely; that he may even be angry, that he may sometimes chide; that he may deprecate, that he may supplicate, that he may heal; that he may decline somewhat from his purpose; that he may wish, that he may curse, that he may become familiar to those before whom he speaks.
§9.1.45atque alias etiam dicendi quasi virtutes sequetur, brevitatem, si res petet, saepe etiam rem dicendo subiiciet oculis, saepe supra feret quam fieri possit; significatio saepe erit maior quam oratio, saepe hilaritas, saepe vitae naturarumque imitatio.
And he will pursue also other, as it were, virtues of speaking: brevity, if the case requires it; often also he will subject the matter to the eyes by speaking; often he will carry it higher than what is possible; the signification will often be greater than the speech, often mirth, often the imitation of life and natures.
hoc in gerere (nam quasi silvam vides) omnis eluceat oportet eloquentiae magnitudo.
In this kind (for you see as it were a forest), it is necessary that all the greatness of eloquence shine forth.