Published online by Cambridge University Press: 29 July 2016
The standard, and practically the only, study of the genera dicendi in classical rhetoric, ‘The Origin and Meaning of the Ancient Characters of Style,’ was published in 1905 by G. L. Hendrickson. In it Hendrickson argued that the plain style or genus tenue originated in and remained firmly associated with philosophical dialectic, while the oratorical style (including both the genus grande and genus medium) descended from sophistic and, in particular, Isocratic prose. The effect of this paper has been two-fold: a simultaneous exaltation of the plain style as the only rhetorical expression of serious and original thought and the conflation of the other two genera, these being criticized on the grounds that they appealed to the ear rather than the mind and were designed to exploit the emotions rather than inform reason. This effect can be observed most clearly in the subsequent scholarship on English prose style, particularly in the seminal essays of Morris Croll, who (to simplify a good deal) basically treats Renaissance prose style as the triumph of an introspective, searching, plain style over the musical formalism of Ciceronian concinnitas. Since Croll, the term plain style has generally become an honorific appellation in English scholarship at the expense of an inadequately differentiated grand and middle style (these in turn being identified with Ciceronianism).
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13 Panegyricus 11. See Wesley Trimpi, Muses of One Mind: The Literary Analysis of Experience and its Continuity (Princeton 1983) Chapter 7.Google Scholar
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37 Orator 19.64. 'Umbratilis' refers to the shaded gardens of the Academy and, by extension, to the dimly-lit schools of the declaimers—as opposed to the dust and sun of the forum. The contrast is simply the literary counterpart to that between the contemplative and active lives.Google Scholar
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45 See Vossius, Vossius, Commentariorum rhetoricorum sive oratoriarum institutionum libri sex (Leyden 1643) 2.501–2, where Vossius distinguishes three kinds of beauty. The first he finds excessive, curled, and affected; this is the style of the sophists and of decadent Latin. Its opposite is that dignity which gives lustre to the orations of Cicero and Demosthenes. Between these two is the sweet (γλαϕνϱóχ) style, which Vossius associates with demonstrative oratory and the style of Catullus, Petronius, Herodotus, and Lucian. The second two represent the old opposition between the true grand style and sophistic Kunstprosa. Google Scholar
46 Arnim, Arnim 10, 86–87, 97.Google Scholar
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58 Cicero's contrast between the school and the forum hearkens back to a passage in Plato's Theaetetus, where Socrates compares the philosopher and the orator. Plato, of course, prefers the philosophical manner, but the nature of the opposition suggests how easily philosophic inquiry could slip over into the cultus of the secluded academy. The speaker in the courts, Plato argues, is a slave to the judges, the clock, and to circumstances; he must be brief, to the point, and wary. There is no time for detached reflection, since in the law courts matters of vital personal concern, even one's life, are at stake. Oratory is, therefore, the language of emotional engagement, not intellectual detachment. The philosopher, on the other hand, is free; he possesses the leisure to ramble digressively from one point to the next as he chooses (172 ce) and can range at will among various arguments (173 b ). If such a man, Plato continues, enters the forum, he seems absurd, since he is accustomed to an abstracted leisure, remote from whatever is close at hand (173 d). The word Plato uses for ‘leisure’ is particularly interesting; leisure is σχoλη, which also means school (172d ). Thus the philosophical style is, in Cicero's sense, scholastic; it deliberately retreats from civic life in order to wander leisurely among ideas, removed from the urgency of personal or political concerns. Significantly, by the first century A.D., the term ‘scholastica’ comes to be a synonymn for the declamatory controversiae (Seneca the Elder, Controversiae 1.Pr.12). Although Plato usually thinks of philosophical discourse as a series of brief, dialectical exchanges as opposed to the copious, unbroken speech of oratory (Prot. 337 e -338 a; Sophist 230 a -231 b; Gorg. 448 de), from this curious passage in the Theaetetus one can easily see how the philosophic style could become vulnerable to a rambling, sheltered, umbratical digressiveness, how naturally it approaches a smooth, relaxed, and graceful middle style—like the style of Cicero's own philosophic dialogues. (See Friedrich Solmsen, 'Greek Ideas about Leisure,’ Wingspread Lectures in the Humanities [The Johnson Foundation 1966] 1: 25–38 for a history of the tension between the philosophic ideal of leisure and rhetorical engagement in civic action.)Google Scholar
59 On the problem of dating these works see Russell, D. A., xxii–xxx; and W. Rhys Roberts' introduction to the Loeb Library edition of On Style 268–77.Google Scholar
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77 Hendrickson sharply distinguishes Dionysius' concept of the middle style from Aristotle's notion of decorum as a flexible mean between clarity and distinctiveness. See ‘The Peripatetic Mean’ 143. Google Scholar
78 'Demosthenes' 8, 10.Google Scholar
79 Cicero, Cicero (Orator 13.41–42), Dionysius has a deep respect for the noble idealism of Isocrates, whom he explicitly dissociates from the sophists. See ‘Isocrates’ 1–5, 12, 14.Google Scholar
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97 In the Renaissance, the sublime is not distinguished from the genus grande. Note, for instance, the titles of early translations of On the Sublime: Liber de grandi sive sublimi orationis genere … (1554), Dionysii Longini … liber de grandi loquentia sive sublimi dicendi genere (1612), A Treatise of the Loftiness or Elegance of Speech (1680). See also Russell, xliii and xxiv; Vossius 2.432–33; Thomas Farnaby, Index rhetoricus, scholis & institutione tenerioris aetatis accommodatus (London 1625) 30. Renaissance dictionaries also treat the sublime as equivalent to the grand style; for example in Glossaria duo, Estienne defines νψoχ as altitudo, amplitudo; see also the definition of sublimis as ‘high, that is above us … Verses of an high stile’ in Thomas Cooper's Thesaurus linguae Romanae & Britannicae, tarn accurate congestus. (London 1584).Google Scholar
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