§9.2.22sed nonnunquam communicantes aliquid inexspectatum subiungimus, quod et per se schema est, ut in Verrem Cicero, quid deinde? quid censetis? furtum fortasse aut praedam aliquam? Deinde, cum diu suspendisset iudicum animos, subiecit, quod multo esset improbius.
But sometimes, while communicating, we subjoin something unexpected, which itself also is a schema, as Cicero in Verrem: "What next? What do you think? Perhaps a theft, or some plunder?" Then, when he had kept the minds of the judges in suspense for a long time, he added what was much more wicked.
hoc Celsus sustentationem vocat.
This Celsus calls suspense.
§9.2.23est autem duplex; nam contra frequenter, cum exspectationem gravissimorum fecimus, ad aliquid quod sit leve aut nullo modo criminosum descendimus.
But it is of two kinds; for, on the contrary, we frequently, when we have raised an expectation of the most serious things, descend to something that is light or in no way criminal.
sed quia non tantum per communicationem fieri solet, παράδοξον alii nominarunt, id est inopinatum.
But because it is not accustomed to be done only through communication, others have named it paradoxon, that is, the unexpected.
§9.2.24illis non accedo qui schema esse existimant etiam, si quid nobis ipsis dicamus inexspectatum accidisse, ut Pollio, nunquam fore credidi, iudices, ut, reo Scauro, ne quid in eius iudicio gratia valeret, precarer. §9.2.25paene idem fons est illius, quam permissionem vocant, qui communicationis, cum aliqua ipsis iudicibus relinquimus aestimanda, aliqua nonnunquam adversariis quoque, ut Calvus Vatinio, perfrica frontem et dic te digniorem, qui praetor fieres, quam Catonem. §9.2.26quae vero sunt augendis adfectibus accommodatae figurae, constant maxime simulatione.
I do not agree with those who think it is a schema also if we say that something unexpected has happened to ourselves, as Pollio: "I never believed it would happen, judges, that, with Scaurus as defendant, I should pray that favor might have no influence in his trial." The source of that which they call permission is almost the same as that of communication, when we leave some things to be estimated by the judges themselves, and sometimes some things also to our adversaries, as Calvus to Vatinius: "Rub your forehead and say that you are more worthy to be made praetor than Cato." But those figures which are adapted to amplifying feelings consist chiefly of simulation.
namque et irasci nos et gaudere et timere et admirari et dolere et indignari et optare, quaeque sunt similia his, fingimus.
For we feign that we are angry, and rejoice, and fear, and wonder, and grieve, and are indignant, and wish, and whatever are similar to these.
unde sunt illa, liberatus sum: respiravi; et bene habet; et quae amentia est haec? et O tempora, o mores! et Miserum me! consumptis enim lacrimis infixus tamen pectori haeret dolor;
Whence are those expressions: "I am set free: I breathed again"; and "It is well"; and "What madness is this?"; and "O times!
et
"
magnae nunc hiscite terrae. " §9.2.27quod exclamationem quidam vocant ponuntque inter figuras orationis.
O manners!"; and "Wretched me! for though my tears are spent, yet grief remains fixed and clings to my breast"; and "Great earth, now gape open." Which some call exclamation and place among the figures of speech.
haec quotiens vera sunt, non sunt in ea forma, de qua nunc loquimur, at simulata et arte composita procul dubio schemata sunt existimanda.
Whenever these are genuine, they are not in that form of which we are now speaking, but when they are simulated and artistically composed, they must beyond doubt be considered schemata.
quod idem dictum sit de oratione libera, quam Cornificius licentiam vocat, Graeci παῤῥησίαν.
Let the same be said of free speech, which Cornificius calls license, and the Greeks parrhesia.
Quid enim minus figuratum quam vera libertas? Sed frequenter sub hac facie latet adulatio.
For what is less figured than true freedom? But frequently flattery lies hidden under this appearance.
§9.2.28nam Cicero cum dicit pro Ligario, suscepto bello, Caesar, gesto iam etiam ex parte magna, nulla vi coactus consilio ac uoluntate mea ad ea arma profectus sum, quae erant sumpta contra te, non solum ad utilitatem Ligarii respicit, sed magis laudare victoris clementiam non potest.
For when Cicero says in Pro Ligario: "The war having been undertaken, Caesar, and already indeed in great part waged, forced by no violence, by my own counsel and will I set out to those arms which had been taken up against you," he not only looks to the utility of Ligarius, but he cannot more highly praise the clemency of the victor.
§9.2.29in illa vero sententia, quid autem aliud egimus, Tubero, nisi ut, quod hic potest, nos possemus? admirabiliter utriusque partis facit bonam causam, sed hoc eum demeretur, cuius mala fuerat.
But in that sentence: "But what else did we do, Tubero, except that we might have the power to do what this man has the power to do?" he wonderfully makes the cause of both parties good, but by this he wins the favor of him whose cause had been bad.
illa adhuc audaciora et maiorum (ut Cicero existimat) laterum, fictiones personarum, quae προσωποποιΐαι dicuntur.
Those things are still bolder and of greater lungs (as Cicero thinks), the fictions of persons, which are called prosopopoeiae.
mire namque cum variant orationem, tum excitant.
For they wonderfully both vary the speech and excite the audience.
§9.2.30his et adversariorum cogitationes velut secum loquentium protrahimus (qui tamen ita demum a fide non abhorrent, si ea locutos finxerimus, quae cogitasse eos non sit absurdum), et nostros cum aliis sermones et aliorum inter se credibiliter introducimus, et suadendo, obiurgando, querendo, laudando, miserando personas idoneas damus.
By these we both draw out the thoughts of our adversaries as if they were talking with themselves (which, however, do not shrink from credibility only if we feign them to have said things which it is not absurd for them to have thought), and we credibly introduce our own conversations with others and those of others among themselves, and we give suitable characters in persuading, reproaching, complaining, praising, and pitying.
§9.2.31quin deducere deos in hoc genere dicendi et inferos excitare concessum est; urbes etiam populique vocem accipiunt.
Nay, it is permitted to bring down the gods in this kind of speaking, and to raise the dead; even cities and peoples receive a voice.
ac sunt quidam, qui has demum προσωποποιΐας dicant, in quibus et corpora et verba fingimus; sermones hominum adsimulatos dicere διαλόγους malunt, quod Latinorum quidam dixerunt sermocinationem.
And there are some who call those only prosopopoeiae in which we feign both bodies and words; they prefer to call the simulated conversations of men dialogoi, which some of the Latins have called sermocinatio.