y of language
to Aeschines. Many of his orations are very closely argued, as
that against Leptines; many are wholly dignified, as some of the
Philippics; many are of varied style, as those against Aeschines,
the one about the false embassy, and the one also, against the same
Aeschines in the cause of Ctesiphon. As often as he pleases he adopts
the middle style, and, departing from his dignified tone, he indulges
in that lower one. But when he raises the greatest outcry on the part
of his hearers, and makes the greatest impression by his speech, is
when he employs the topics of dignity.

However, let us leave Demosthenes for awhile, since it is a class that
we are inquiring about, and not an individual. Let us rather explain
the effect and nature of the thing; that is, of Eloquence. And let
us recollect what we have just said, that we are not going to say
anything for the sake of giving rules; but that we are going to speak
so as to be thought people expressing an opinion rather than teaching.
Though we often do advance further, because we see that you are not
the only person who will read this; you who, in fact, know all this
much better than we ourselves who appear to be teaching you; but it is
quite certain that this book will be extensively known, if not from
the recommendation which its being my work will give it, at all
events, because of its appearing under the sanction of your name, by
being dedicated to you.

XXXII. I think, then, that it belongs to a perfectly eloquent man, not
only to have the ability, which is his peculiar province, of speaking
copiously and with the assertion of large principles, but also to
possess its neighbouring and contiguous science of dialectics:
although an oration appears one thing and a discussion another; nor is
talking the same thing as speaking; though each belongs to discussing.
Let then the system of discussing and talking belong to the logicians;
but let the province of the orators be to speak and to embellish their
speeches. Zeno, that great man, who founded the school of the Stoics,
was in the habit of showing with his hand what was the difference
between these arts; for when he had compressed his fingers and made a
fist, he said that dialectics were like that; but when he had opened
his fingers and expanded his hand, he said that eloquence was like
his open palm. And even before him Aristotle, in the beginning of
his Rhetoric, said, that the art of eloquence in one por