§9.3.92sed mutatio, si ea est, quam Rutilius ἀλλοίωσιν vocat, dissimilitudinem ostendit horminum, rerum, factorum; quae si latius fiat, figura non est, si angustius, in ἀντίθετον cadet; si vero haec appellatio significat ὑπαλλαγήν, satis de ea dictum est.
But mutation, if it is that which Rutilius calls alloiosis, shows a difference of persons, things, or actions; which, if it is done too broadly, is not a figure, and if too narrowly, falls into antithesis; but if indeed this appellation signifies hypallage, enough has been said about it.
§9.3.93quod vero schema est ad propositum subiecta ratio, quod Rutilius αἰτιολογίαν vocat? nam de illo dubitari possit, an schema sit distributis subiecta ratio, quod apud eundem primo loco positum est.
But what sort of figure is a reason subjoined to a proposition, which Rutilius calls aetiologia? For concerning that other, whether a reason subjoined to divided parts is a figure, which is placed in the first position by the same author, doubt might be raised.
§9.3.94προσαπόδοσιν dicit, quae, ut maxime, servetur sane in pluribus propositis, quia aut singulis statim ratio subiiciatur, ut est apud C. Antonium, sed neque accusatorem eum metuo, quod sum innocens;
He calls it prosapodosis, which indeed is best maintained in several propositions, because a reason is subjoined to each individual thing immediately, as is the case in C.
neque competitorem vereor, quod sum Antonius; neque consulem spero, quod est Cicero; §9.3.95aut positis duobus vel tribus eodem ordine singulis continua reddatur, quale apud Brutum de dictatura Cn.
Antonius: "But neither do I fear him as an accuser, because I am innocent; nor do I dread him as a competitor, because I am Antonius; nor do I hope for him as consul, because he is Cicero;" or when two or three things are placed, a continuous reason is returned to each in the same order, such as in Brutus on the dictatorship of Cn.
Pompeii, praestat enim nemini imperare quam alicui servire; sine illo enim vivere honeste licet, cum hoc vivendi nulla condicio est. §9.3.96sed et uni rei multiplex ratio subiungitur, ut apud Vergilium,
"
sire inde occultas vires et pabula terrae
pinguia concipiunt, sive illis omne per ignem
excoquitur vitium—et totus locus; seu plures calor ille vias,—Seu durat magis.
Pompeius: "For it is better to command no one than to serve someone; for without the former one may live honorably, but with the latter there is no condition of living." But a multiple reason is also subjoined to a single thing, as in Vergil: "Whether from thence the lands conceive hidden powers and rich nourishment, or all their vice is baked out of them by fire"—and the whole passage; "or that heat opens more paths, or hardens them more.
"
Relationem quid accipi velit, non liquet mihi.
"What he wishes to be understood by relation, is not clear to me.
§9.3.97nam si ἀνάκλασιν aut ἐπάνοδον dicit, de omnibus locuti sumus.
For if he means anaclasis or epanodos, we have spoken of them all.
sed quidquid id est, neque hoc neque superiora in Oratore repetit.
But whatever it is, he does not repeat either this or the preceding ones in the Orator.
sola est in eo libro posita pariter inter figuras uerborum exclamatio, quam sententiae potius puto (adfectus enim est), de ceteris omnibus consentio.
The only one placed in that book equally among the figures of words is exclamation, which I think belongs rather to thoughts (for it is an emotion), but on all the other points I agree.
§9.3.98adiicit his Caecilius περίφρασιν, de qua dixi; Cornificius interrogationem, ratiocinationem, subiectionem, transitionem, occultationem, praeterea sententiam, membrum, articulos, interpretationem, conclusionem.
To these Caecilius adds periphrasis, of which I have spoken; Cornificius adds interrogation, reasoning, subjection, transition, concealment, and besides, maxim, clause, words, interpretation, conclusion.
quorum priora alterius generis sunt schemata, sequentia schemata omnino non sunt.
Of which the former are figures of another class, and the latter are not figures at all.
§9.3.99item Rutilius praeter ea, quae apud alios quoque sunt, παρομολογίαν, ἀναγκαῖον, ἠθοποιίαν, δικαιολογίαν, πρόλημψιν, χαρακτηρισμόν, βραχυλογίαν, παρασιώπησιν, παῤῥησίαν de quibus idem dico.
Likewise Rutilius, besides those which are also with others, adds paromologia, anankaion, ethopoiia, dikaiologia, prolempsis, charakterismos, brachylogia, parasiopesis, parrhesia, concerning which I say the same thing.
nam eos quidem auctores, qui nullum prope tinem fecerunt exquirendis nominibus, praeteribo, qui etiam, quae sunt argumentorum, figuris ascripserunt.
For indeed those authors who made almost no limit to searching for names I will pass over, who even ascribed to figures those things which belong to arguments.
ego illud de iis etiam, quae vere sunt, §9.3.100adiiciam breviter, sicut ornent orationem opportune positae, ita ineptissimas esse, cum immodice petantur.
I, concerning those which truly are, will add briefly that, just as they adorn speech when opportunely placed, so they are most inept when immoderately sought.
sunt qui neglecto rerum pondere et viribus sententiarum, si vel inania verba in hos modos depravarunt, summos se iudicent artifices ideoque non desinant eas nectere, quas sine substantia sectari tam est ridiculum quam quaerere habitum gestumque sine corpore.
There are those who, having neglected the weight of things and the force of thoughts, if they have only twisted empty words into these modes, judge themselves to be the highest artists, and therefore do not cease to weave them, which to pursue without substance is as ridiculous as to seek dress and gesture without a body.
§9.3.101sed ne eae quidem, quae recte fiunt, densandae sunt nimis; nam et vultus mutatio oculorumque coniectus multum in actu valet; sed si quis ducere os exquisitis modis et frontis ac luminum inconstantia trepidare non desinat, rideatur.
But not even those which are rightly made ought to be crowded too much; for both the change of countenance and the cast of the eyes avail much in action; but if anyone should not cease to distort his mouth in exquisite ways and to tremble with the inconstancy of forehead and eyes, he would be laughed at.
sed oratio habet rectam quandam velut faciem, quae ut stupere immobili rigore non debebit, ita saepius in ea, quam natura dedit, specie continenda est.
But speech has a certain straight face, as it were, which, while it must not stiffen with an immovable rigidity, yet must be kept more often in that appearance which nature gave.
§9.3.102sciendum vero in primis, quid quisque in orando postulet locus, quid persona, quid tempus; maior enim pars harum figurarum posita est in delectatione.
But one must know especially what each place, what person, what time demands in pleading; for the greater part of these figures is placed in delight.
ubi vero atrocitate, invidia, miseratione pugnandum est, quis ferat contrapositis et pariter cadentibus et consimilibus irascentem, flentem, rogantem cum in his rebus cura uerborum deroget adfectibus fidem et ubicunque ars ostentatur, veritas abesse videatur.
But where one must fight with atrocity, hatred, or pity, who would endure someone raging, weeping, or entreating with contrarieties, similarly ending words, and similar expressions? Since in these matters care for words detracts from the credibility of emotions, and wherever art is displayed, truth seems to be absent.