§9.2.32ego iam recepto more utrumque eodem modo appellavi.
I, following the already accepted custom, have called both by the same name.
nam certe sermo fingi non potest, ut non personae sermo fingatur.
For certainly a speech cannot be feigned without its being feigned as the speech of a person.
sed in his, quae natura non permittit, hoc modo mollior fit figura: etenim si mecum patria, quae mihi vita mea multo est carior, si cuncta Italia, si omnis res publica sic loquatur, 'M. Tulli, quid agis?' Illud audacius genus: quae tecum, Catilina, sic agit et quodammodo tacita loquitur, 'Nullum iam aliquot annis facinus exstitit nisi per te. ' §9.2.33commode etiam aut nobis aliquas ante oculos esse rerum, personarum, vocum imagines fingimus, aut eadem adversariis aut iudicibus non accidere miramur: qualia sunt videtur mihi, et nonne videtur tibi? sed magna quaedam vis eloquentiae desideratur.
But in those things which nature does not permit, the figure is made softer in this way: for if my country, which is much dearer to me than my life, if all Italy, if the entire commonwealth should speak thus with me: "Marcus Tullius, what are you doing?" That is a bolder kind: which pleads thus with you, Catiline, and in a manner speaks though silent: "No crime has now for some years arisen except through you." Conveniently also, we either feign that some images of things, persons, and voices are before our eyes, or we wonder that the same things do not happen to our adversaries or to the judges: such as: "it seems to me," and "does it not seem to you?" But a certain great power of eloquence is required.
falsa enim et incredibilia natura necesse est aut magis moveant, quia supra vera sunt, aut pro vanis accipiantur, quia vera non sunt.
For things false and incredible by nature must of necessity either move more, because they are beyond the truth, or be received as empty, because they are not true.
§9.2.34ut dicta autem quaedam, ita scripta quoque fingi solent, quod facit Asinius pro Liburnia: mater mea, quae mihi cum carissima, tum dulcissima fuit, quaeque mihi vixit bisque eodem die vitam dedit et reliqua; deinde exheres esto. haec cum per se figura est, tum duplicatur, quotiens sicut in hac causa ad imitationem alterius scripturae componitur.
But as certain spoken words, so also written words are accustomed to be feigned, which Asinius does in Pro Liburnia: "My mother, who was to me both most dear and most sweet, and who lived for me and twice on the same day gave me life," and so forth; and then: "let her be disinherited." While this is a figure in itself, it is also doubled whenever, as in this case, it is composed in imitation of another writing.
§9.2.35nam contra recitabatur testamentum: P. Novanius Gallio, cui ego omnia meritissimo volo et debeo pro eius animi in me summa voluntate et adiectis deinceps aliis, heres esto. incipit esse quodammodo παρῳδή, quod nomen ductum a canticis ad aliorum similitudinem modulatis abusive etiam in versificationis ac sermonum imitatione servatur.
For on the other side was read the will: "Let Publius Novanius Gallio, to whom I most deservedly wish and owe all things, on account of his supreme goodwill toward me," other details being added in succession, "be my heir." It begins to be in a manner parody, a name which, derived from songs sung in imitation of others, is by abuse of terms preserved also in the imitation of poetry and prose.
§9.2.36sed formas quoque fingimus saepe, ut Famam Vergilius, ut Voluptatem ac Virtutem (quemadmodum a Xenophonte traditur) Prodicus, ut Mortem ac Vitam, quas contendentes in satura tradit Ennius.
But we also frequently feign personified forms, as Virgil does Fame, as Prodicus does Pleasure and Virtue (as is recorded by Xenophon), and as Ennius does Death and Life, whom he represents as contending in a satire.
est et incertae personae ficta oratio, hic aliquis, et, Dicat aliquis. §9.2.37est et iactus sine persona sermo:
"
hic Dolopum manus. , hic saeuus tendebat Achilles. "
Quod fit mixtura figurarum, cum προσωποποιΐᾳ accedit illa, quae est orationis per detractionem; detractum est enim, quis diceret.
There is also the feigned speech of an indefinite person, as: "here someone," and: "someone may say." There is also speech thrown in without a person: "Here was the band of the Dolopes, here the fierce Achilles pitched his tent." Which is done by a mixture of figures, when to prosopopoeia is added that figure of speech which consists in omission; for who said it is omitted.
vertitur interim προσωποποιΐα in speciem narrandi.
Meanwhile, prosopopoeia is turned into the appearance of narration.
unde apud historicos reperiuntur obliquae adlocutiones, ut in T. Livii primo statim, urbes quoque ut cetera ex infimo nasci; deinde, quas sua virtus ac dii iuvent, magnas opes sibi magnumque nomen facere.
Whence indirect addresses are found in historians, as in the very beginning of the first book of Titus Livius: that cities also, like other things, arise from the lowest origin; then, that those which their own valor and the gods assist, acquire great wealth and a great name for themselves.
§9.2.38aversus quoque a iudice sermo, qui dicitur ἀποστροφή mire movet, sive aduersarios invadimus: quid enim tuus ille, Tubero, in acie Pharsalica? sive ad invocationem aliquam convertimur: vos enim iam ego, Albani tumuli atque luci; sive ad invidiosam implorationem: O leges Porciae legesque Semproniae! sed illa quoque vocatur aversio, §9.2.39quae a proposita quaestione abducit audientem:
"
non ego cum Danais Troianam excindere gentem
Aulide iuravi—. "
Quod fit et multis et variis figuris, cum aut aliud exspectasse nos aut maius aliquid timuisse simulamus aut plus videri posse ignorantibus, quale est prooemium pro Caelio.
Also speech turned away from the judge, which is called apostrophe, moves wonderfully, whether we attack our adversaries: "For what did that of yours, Tubero, do in the battle-array of Pharsalus?" or whether we turn to some invocation: "For you indeed I now invoke, hills and groves of Alba;" or to an odious imploration: "O Porcian laws and Sempronian laws!" But that also is called aversion, which leads away the hearer from the proposed question: "I did not swear at Aulis with the Danai to destroy the Trojan race—." Which is done both by many and various figures, when we either feign that we expected something else, or feared something greater, or that more might appear to those who are ignorant, such as is the prooemium of Pro Caelio.
§9.2.40ilia vero, ut ait Cicero, sub oculos subiectio tum fieri solet, cum res non gesta indicatur, sed ut sit gesta ostenditur, nec universa, sed per partes; quem locum proximo libro subiecimus evidentiae, et Celsus hoc nomen isti figurae dedit.
But that, as Cicero says, placing before the eyes, is accustomed to be done when a thing is not merely declared to have been done, but is shown as if it were being done, and not as a whole, but in parts; which topic we placed under evidence in the preceding book, and Celsus gave this name to that figure.
ab allis ὑποτύπωσις dicitur proposita quaedam forma rerum ita expressa verbis, ut cerni potius videatur quam audiri: ipse inflammatus scelere et furore in forum venit, ardebant oculi, toto ex ore crudelitas eminebat.
By others it is called hypotyposis, a certain proposed form of things so expressed in words that it seems to be seen rather than heard: "He himself, inflamed with crime and madness, came into the forum; his eyes burned, and cruelty was visible in his whole face."