Roman Eloquence: Rhetoric in Society and Literature by William J. Dominik

By William J. Dominik

The current quantity is a part of a normal renaissance within the research of rhetoric and bears testimony to a self-discipline present process swift and interesting switch. It attracts jointly demonstrated and more moderen students within the box to supply a probing and cutting edge research of the function performed by means of rhetoric in Roman tradition. using a number of serious methods and methodologies, those students learn not just the position of rhetoric in Roman society but in addition the connection among rhetoric and Rome's significant literary genres. moreover to demonstrating rhetoric's serious value for Roman tradition, the stories demonstrate the real function performed through rhetoric within the formation of a number of the genres of literature.

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15 Brzoska 1883. See the searching examination of the argument in Hartmann 1891: 14–21 and now in Smith 1995:67–9. 16 Brzoska 1883:6–7, 46 (the canon and imitative Atticism), 32 (the beginning of Atticism), 55 (the date of the ‘canon’: it was selected ‘imitationis gratia c. 125’ BCE). 17 See especially the great study of Wilamowitz-Moellendorff 1900a. 18 In what follows I have restricted myself to the lists of prose authors, for they give a clearer indication of their compilers’ interests than do the poetic lists.

56ff. he discusses the relationship between philosophy and rhetoric and runs briefly through the history of the former, going down as far as Carneades (214/3–129/8 BCE). This philosopher was influential on Cicero, and his style is spoken of with admiration here and elsewhere (6835). But by the time we get to Brutus 120 the situation is different. Cicero agrees with the judgement of the Atticist Brutus—a supporter of the ‘old Academy’ according to the manuscripts—who follows the philosophers who expound their ideas with suavitas dicendi et copia (‘sweetness and richness of language’).

What we have then is another antithesis being implied: bad people versus you, the iudices (bad people being defined as anyone inimical to Milo). That is, two of these three points—[1] Milo, [2] you the iudices, [3] the Clodiani—are paired off with reference to the third, in two different ways: • (conjunctive) Milo ignored the Clodiani; hence you should do so as well • (disjunctive) The Clodiani [bad] were opposed to Milo; hence you [good] should favour Milo In section 4 we come to a typical turn in Cicero’s train of thought —a pattern evinced repeatedly in his oratory: Quam ob rem adeste animis, iudices, et timorem, si quem habetis, deponite.

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