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On the Early Education of the Citizen-Orator, Books 1-2,10
Marcus Fabius Quintilianus (c.35–c.100) was a Roman rhetorician from Hispania, widely referred to in medieval schools of rhetoric & in Renaissance writing. In English translation, he's usually referred to as Quintilian, altho the alternate spellings of Quintillian & Quinctilian are occasionally seen, the latter in older texts.
The only extant work of Quintilian is a 12-volume textbook on rhetoric entitled Institutio Oratoria (Institutes of Oratory), published around 95. This work deals not only with the theory & practice of rhetoric, but also with the foundational education & development of the orator himself, providing advice that ran from the cradle to the grave. An earlier text, De Causis Corruptae Eloquentiae (On the Causes of Corrupted Eloquence) has been lost, but is believed to have been "a preliminary exposition of some of the views later set forth in Institutio Oratoria" (Kennedy, 24). In addition, there are two sets of declamations, Declamationes Majores & Declamationes Minores, which have been attributed to Quintilian. However, there is some dispute over the real writer of these texts: "Some modern scholars believe that the declamations circulated in his name represent the lecture notes of a scholar either using Quintilian's system or actually trained by him" (Murphy, XVII-XVIII).
The only extant work of Quintilian is a 12-volume textbook on rhetoric entitled Institutio Oratoria (Institutes of Oratory), published around 95. This work deals not only with the theory & practice of rhetoric, but also with the foundational education & development of the orator himself, providing advice that ran from the cradle to the grave. An earlier text, De Causis Corruptae Eloquentiae (On the Causes of Corrupted Eloquence) has been lost, but is believed to have been "a preliminary exposition of some of the views later set forth in Institutio Oratoria" (Kennedy, 24). In addition, there are two sets of declamations, Declamationes Majores & Declamationes Minores, which have been attributed to Quintilian. However, there is some dispute over the real writer of these texts: "Some modern scholars believe that the declamations circulated in his name represent the lecture notes of a scholar either using Quintilian's system or actually trained by him" (Murphy, XVII-XVIII).
156 pages, Paperback
First published June 1, 1965
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Quintilian
744 books36 followersMarcus Fabius Quintilianus or Quintilian (c. 35 – c. 100) was a Roman rhetorician from Hispania, widely referred to in medieval schools of rhetoric and in Renaissance writing.
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June 4, 2024
A FAMOUS TREATISE ON THE ART OF SPEAKING, AND PREPARATION FOR IT
Marcus Fabius Quintilianus (35–100 CE), commonly known as ‘Quintilian,’ was a Roman educator and rhetorician from Hispania (modern Spain). In 88, he was placed in charge of the first public school of Rome, leading to his being referred to as the “first teacher of Rome.” This book was written after his retirement, probably around 92-95.
He wrote in the Preface, “I consider that nothing is unnecessary to the art of oratory… [and] there is no possibility of arriving at the summit in any subject without previous initiatory efforts: therefore, I shall not shrink from stooping to these lesser matters, the neglect of which leaves no place for greater, and shall proceed to regulate the studies of the orator from his infancy, just as if he were entrusted to me to be brought up.” (Pg. 5)
He continues, “the perfect orator … cannot exist unless he is above all a good man. We require in him, not only consummate ability in speaking, but also every excellence of mind. For I cannot admit that the principles or moral and honorable conduct are… to be left to the philosophers… Although… I shall adopt some precepts which are contained in the writings of the philosophers, yet I shall maintain … that they belong to my subject and have a peculiar relation to the art of oratory.” (Pg. 6)
He acknowledges, “If I seem to my reader to require a great deal, let him consider that it is an orator that is to be educated---an arduous task… for there is need of constant study, the most excellent teachers, and a variety of mental exercises. The best of rules, therefore, are to be laid down; and if any one shall refuse to observe them, the fault will lie, not in the method, but in the man.” (Pg. 13) He cautions, “even if great schools ought to be avoided (a position to which I cannot assent, if numbers flock to a master on account of his merit), the rule is not to be carried so far that schools should be avoided altogether. It is one thing to shun schools entirely, another to choose from them.” (Pg. 22)
He suggests, “A child is to be admonished as early as possible… that he must do nothing too eagerly, nothing dishonestly, nothing without self-control… But that boys should suffer corporal punishment… I by no means approve; first, because it is a disgrace, and a punishment for slaves, and in reality… an affront; secondly, because, if a boy’s disposition be so abject as not to be amended by reproof, he will be hardened… and lastly, because, if one who regularly exacts his tasks be with him, there will not be the least need of any such chastisement… Besides, after you have coerced a boy with stripes, how will you treat him when he becomes a young man, to whom such terror cannot be held out, and by whom more difficult studies must be pursued?... I am ashamed to say how unworthy men may scandalously abuse their privilege of punishing, and what opportunity also the terror of the unhappy children may sometimes afford to others… no man should be allowed too much authority over an age so weak and so unable to resist ill-treatment.” (Pg. 27)
He explains, “Analogy was not sent down from heaven when men were first made to give them rules for speaking, but was discovered after men had begun to speak, and after it was observed how each word in speaking terminated. It is not therefore founded on reason, but on example; nor is it a law for speaking, but the mere result of observation, so that nothing but custom has been the order of analogy. Yet some people adhere to it with a most unpleasantly perverse attachment to exactness…” (Pg. 51)
He states, “for following custom, judgment is necessary… for if custom be merely termed that which the greater number do, it will furnish a most dangerous rule, not only for language, but… for life. For where is there so much virtue that what is right can please the majority?... [For] we know that whole theatres, and all the crowd of the circus, have frequently uttered barbarous exclamations. Custom in speaking, therefore, I shall call the agreement of the educated, just as I call custom in living the agreement of the good.” (Pg. 57)
He advises, “Let boys learn… to take to pieces the verses of the poets, and then to express them in different words, and afterward to represent them, somewhat boldly, in a paraphrase, in which it is allowable to abbreviate or embellish certain parts, provided that the sense of the poet be preserved. He who shall successfully perform this exercise… will be able to learn anything.” (Pg. 69)
He notes, “‘People have been eloquent,’ someone may say, ‘without these arts’; but I want a perfect orator… Nature does not forbid the formation of a perfect orator---and it is disgraceful to despair of what is possible… I could be quite satisfied with the judgment of the ancients, for who is ignorant that music … enjoyed, in the days of antiquity… not only of cultivation, but of reverence, [so] that those who were musicians were deemed also prophets and sages… without the knowledge of such subjects there can be no perfect eloquence.” (Pg. 72-73)
He admits, “Plenty of orators may speak in the forum… and acquire riches also, without such accomplishments as I recommend… I would not wish to have even for a reader of this work a man who would compute what returns his studies will bring him. But he who shall have conceived … the very idea itself of genuine oratory… and shall seek his gain, not from the pay he receives for his pleadings, but from his own mind, and from contemplation and knowledge… will easily prevail upon himself to devote the time, which others spend at shows… at dice, or in idle talk… to the studies of geometry and music. How much more pleasure will he secure from such pursuits than from unintellectual gratifications! For divine providence has granted this favor to mankind, that the more honorable occupations are also the more pleasing.” (Pg. 88)
He summarizes, “Eloquence is like a harp, not perfect unless with all its strings attached, it be in unison from the highest to the lowest note.” (Pg. 112)
This book will be of great interest not only to students of Rhetoric, but of Roman history in general.
Marcus Fabius Quintilianus (35–100 CE), commonly known as ‘Quintilian,’ was a Roman educator and rhetorician from Hispania (modern Spain). In 88, he was placed in charge of the first public school of Rome, leading to his being referred to as the “first teacher of Rome.” This book was written after his retirement, probably around 92-95.
He wrote in the Preface, “I consider that nothing is unnecessary to the art of oratory… [and] there is no possibility of arriving at the summit in any subject without previous initiatory efforts: therefore, I shall not shrink from stooping to these lesser matters, the neglect of which leaves no place for greater, and shall proceed to regulate the studies of the orator from his infancy, just as if he were entrusted to me to be brought up.” (Pg. 5)
He continues, “the perfect orator … cannot exist unless he is above all a good man. We require in him, not only consummate ability in speaking, but also every excellence of mind. For I cannot admit that the principles or moral and honorable conduct are… to be left to the philosophers… Although… I shall adopt some precepts which are contained in the writings of the philosophers, yet I shall maintain … that they belong to my subject and have a peculiar relation to the art of oratory.” (Pg. 6)
He acknowledges, “If I seem to my reader to require a great deal, let him consider that it is an orator that is to be educated---an arduous task… for there is need of constant study, the most excellent teachers, and a variety of mental exercises. The best of rules, therefore, are to be laid down; and if any one shall refuse to observe them, the fault will lie, not in the method, but in the man.” (Pg. 13) He cautions, “even if great schools ought to be avoided (a position to which I cannot assent, if numbers flock to a master on account of his merit), the rule is not to be carried so far that schools should be avoided altogether. It is one thing to shun schools entirely, another to choose from them.” (Pg. 22)
He suggests, “A child is to be admonished as early as possible… that he must do nothing too eagerly, nothing dishonestly, nothing without self-control… But that boys should suffer corporal punishment… I by no means approve; first, because it is a disgrace, and a punishment for slaves, and in reality… an affront; secondly, because, if a boy’s disposition be so abject as not to be amended by reproof, he will be hardened… and lastly, because, if one who regularly exacts his tasks be with him, there will not be the least need of any such chastisement… Besides, after you have coerced a boy with stripes, how will you treat him when he becomes a young man, to whom such terror cannot be held out, and by whom more difficult studies must be pursued?... I am ashamed to say how unworthy men may scandalously abuse their privilege of punishing, and what opportunity also the terror of the unhappy children may sometimes afford to others… no man should be allowed too much authority over an age so weak and so unable to resist ill-treatment.” (Pg. 27)
He explains, “Analogy was not sent down from heaven when men were first made to give them rules for speaking, but was discovered after men had begun to speak, and after it was observed how each word in speaking terminated. It is not therefore founded on reason, but on example; nor is it a law for speaking, but the mere result of observation, so that nothing but custom has been the order of analogy. Yet some people adhere to it with a most unpleasantly perverse attachment to exactness…” (Pg. 51)
He states, “for following custom, judgment is necessary… for if custom be merely termed that which the greater number do, it will furnish a most dangerous rule, not only for language, but… for life. For where is there so much virtue that what is right can please the majority?... [For] we know that whole theatres, and all the crowd of the circus, have frequently uttered barbarous exclamations. Custom in speaking, therefore, I shall call the agreement of the educated, just as I call custom in living the agreement of the good.” (Pg. 57)
He advises, “Let boys learn… to take to pieces the verses of the poets, and then to express them in different words, and afterward to represent them, somewhat boldly, in a paraphrase, in which it is allowable to abbreviate or embellish certain parts, provided that the sense of the poet be preserved. He who shall successfully perform this exercise… will be able to learn anything.” (Pg. 69)
He notes, “‘People have been eloquent,’ someone may say, ‘without these arts’; but I want a perfect orator… Nature does not forbid the formation of a perfect orator---and it is disgraceful to despair of what is possible… I could be quite satisfied with the judgment of the ancients, for who is ignorant that music … enjoyed, in the days of antiquity… not only of cultivation, but of reverence, [so] that those who were musicians were deemed also prophets and sages… without the knowledge of such subjects there can be no perfect eloquence.” (Pg. 72-73)
He admits, “Plenty of orators may speak in the forum… and acquire riches also, without such accomplishments as I recommend… I would not wish to have even for a reader of this work a man who would compute what returns his studies will bring him. But he who shall have conceived … the very idea itself of genuine oratory… and shall seek his gain, not from the pay he receives for his pleadings, but from his own mind, and from contemplation and knowledge… will easily prevail upon himself to devote the time, which others spend at shows… at dice, or in idle talk… to the studies of geometry and music. How much more pleasure will he secure from such pursuits than from unintellectual gratifications! For divine providence has granted this favor to mankind, that the more honorable occupations are also the more pleasing.” (Pg. 88)
He summarizes, “Eloquence is like a harp, not perfect unless with all its strings attached, it be in unison from the highest to the lowest note.” (Pg. 112)
This book will be of great interest not only to students of Rhetoric, but of Roman history in general.
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