Citações Quintiliano

„We give to necessity the praise of virtue.“

—  Quintilian

Book I, Chapter VIII, 14
Compare: "To maken vertue of necessite", Geoffrey Chaucer, Canterbury Tales, "The Knightes Tale", line 3044
De Institutione Oratoria (c. 95 AD)
Original: (la) Laudem virtutis necessitati damus.

„Those who wish to appear wise among fools, among the wise seem foolish.“

—  Quintilian

Book X, Chapter VII, 21
See also: An X among Ys, a Y among Xs
De Institutione Oratoria (c. 95 AD)
Original: (la) Qui stultis videri eruditi volunt stulti eruditis videntur.

„For it is feeling and force of imagination that makes us eloquent.“

—  Quintilian

Book X, Chapter VII, 15
De Institutione Oratoria (c. 95 AD)
Original: (la) Pectus est enim quod disertos facit, et vis mentis.

„We should not speak so that it is possible for the audience to understand us, but so that it is impossible for them to misunderstand us.“

—  Quintilian

Book VIII, Chapter II, 24
De Institutione Oratoria (c. 95 AD)
Original: (la) Quare non ut intellegere possit sed ne omnino possit non intellegere curandum.

„In either case the orator should bear clearly in mind throughout his whole speech what the fiction is to which he has committed himself, since we are apt to forget our falsehoods, and there is no doubt about the truth of the proverb that a liar should have a good memory.“

—  Quintilian

Book IV, Chapter II, 91; translation by H. E. Butler
Compare: "Liars ought to have good memories", Algernon Sidney, Discourses on Government, chapter ii, section xv.
Alternate translation for "solent excidere quae falsa sunt": False things tend to be forgotten
De Institutione Oratoria (c. 95 AD)
Original: (la) Vtrubique autem orator meminisse debebit actione tota quid finxerit, quoniam solent excidere quae falsa sunt: verumque est illud quod vulgo dicitur, mendacem memorem esse oportere.

„To say the truth, whatever improvement private study may produce, there is still a peculiar advantage attendant on our appearance in the forum, where the light is different and there is an appearance of real responsibility quite different from the fictitious cases of the schools. If we estimate the two separately, practice without learning will be of more avail than learning without practice.“

—  Quintilian

Book XII, Chapter VI, 4; translation by Rev. John Selby Watson
De Institutione Oratoria (c. 95 AD)
Original: (la) Et hercule quantumlibet secreta studia contulerint, est tamen proprius quidam fori profectus, alia lux, alia veri discriminis facies, plusque, si separes, usus sine doctrina quam citra usum doctrina valeat.

„Vain hopes are often like the dreams of those who wake.“

—  Quintilian

Perhaps confusion of Book VI, Chapter II, 30
Similar to Matthew Prior: "For hope is but the dream of those that wake", Solomon on the Vanity of the World, book iii, line 102.
Misattributed

„History is written for the purpose of narration and not in order to give proof.“

—  Quintilian

Book X, Chapter I, 31
De Institutione Oratoria (c. 95 AD)
Original: (la) Historia et scribitur ad narrandum non ad probandum.

„But I fancy that I hear some (for there will never be wanting men who would rather be eloquent than good) saying "Why then is there so much art devoted to eloquence? Why have you given precepts on rhetorical coloring and the defense of difficult causes, and some even on the acknowledgment of guilt, unless, at times, the force and ingenuity of eloquence overpowers even truth itself? For a good man advocates only good causes, and truth itself supports them sufficiently without the aid of learning."“

—  Quintilian

Book XII, Chapter I, 33; translation by Rev. John Selby Watson
De Institutione Oratoria (c. 95 AD)
Original: (la) Videor mihi audire quosdam (neque enim deerunt umquam qui diserti esse quam boni malint) illa dicentis: "Quid ergo tantum est artis in eloquentia? cur tu de coloribus et difficilium causarum defensione, nonnihil etiam de confessione locutus es, nisi aliquando vis ac facultas dicendi expugnat ipsam veritatem? Bonus enim vir non agit nisi bonas causas, eas porro etiam sine doctrina satis per se tuetur veritas ipsa."

„Accordingly, the first essential is that those feelings should prevail with us that we wish to prevail with the judge, and that we should be moved ourselves before we attempt to move others.“

—  Quintilian

Book VI, Chapter II, 28; translation by H. E. Butler
De Institutione Oratoria (c. 95 AD)
Original: (la) Primum est igitur ut apud nos valeant ea quae valere apud iudicem volumus, adficiamurque antequam adficere conemur.

„So much easier is it to do many things than to do one thing for a long time continuously.“

—  Quintilian

Book I, Chapter XII, 7; translation by H. E. Butler
De Institutione Oratoria (c. 95 AD)
Original: (la) Adeo facilius est multa facere quam diu.

„For it had been better for men to be born dumb and devoid of reason than to turn the gifts of providence to their mutual destruction.“

—  Quintilian

Book XII, Chapter I, 2; translation by H. E. Butler
De Institutione Oratoria (c. 95 AD)
Original: (la) Mutos enim nasci et egere omni ratione satius fuisset quam providentiae munera in mutuam perniciem convertere.

„It is a complaint without foundation that "to very few people is granted the faculty of comprehending what is imparted to them, and that most, through dullness of understanding, lose their labor and their time." On the contrary, you will find the greater number of men both ready in conceiving and quick in learning, since such quickness is natural to man. As birds are born to fly, horses to run, and wild beasts to show fierceness, so to us peculiarly belong activity and sagacity of understanding.“

—  Quintilian

Book I, Chapter I, 1; translation by Rev. John Selby Watson
De Institutione Oratoria (c. 95 AD)
Original: (la) Falsa enim est querela, paucissimis hominibus vim percipiendi quae tradantur esse concessam, plerosque vero laborem ac tempora tarditate ingenii perdere. Nam contra plures reperias et faciles in excogitando et ad discendum promptos. Quippe id est homini naturale, ac sicut aves ad volatum, equi ad cursum, ad saevitiam ferae gignuntur, ita nobis propria est mentis agitatio atque sollertia.

„Let the orator whom I propose to form, then, be such a one as is characterized by the definition of Marcus Cato, a good man skilled in speaking. But the requisite which Cato has placed first in this definition—that an orator should be a good man—is naturally of more estimation and importance than the other.“

—  Quintilian

Book XII, Chapter I, 1; translation by Rev. John Selby Watson
De Institutione Oratoria (c. 95 AD)
Original: (la) Sit ergo nobis orator quem constituimus is qui a M. Catone finitur vir bonus dicendi peritus, verum, id quod et ille posuit prius et ipsa natura potius ac maius est, utique vir bonus.

„For it is an ordinance of nature that nothing great can be achieved in a moment, and that all the fairest tasks are attended with difficulty, while on births as well she has imposed this law, that the larger the animal, the longer should be the period of gestation.“

—  Quintilian

Book X, Chapter III, 4; translation by H. E. Butler
Compare: Natura non facit saltus
De Institutione Oratoria (c. 95 AD)
Original: (la) Nihil enim rerum ipsa natura voluit magnum effici cito, praeposuitque pulcherrimo cuique operi difficultatem: quae nascendi quoque hanc fecerit legem, ut maiora animalia diutius visceribus parentis continerentur.

„I do not merely assert that the ideal orator should be a good man, but I affirm that no man can be an orator unless he is a good man. For it is impossible to regard those men as gifted with intelligence who on being offered the choice between the two paths of virtue and of vice choose the latter, nor can we allow them prudence, when by the unforeseen issue of their own actions they render themselves liable not merely to the heaviest penalties of the laws, but to the inevitable torment of an evil conscience.“

—  Quintilian

Book XII, Chapter I, 3; translation by H. E. Butler
De Institutione Oratoria (c. 95 AD)
Original: (la) Neque enim tantum id dico, eum qui sit orator virum bonum esse oportere, sed ne futurum quidem oratorem nisi virum bonum. Nam certe neque intellegentiam concesseris iis qui proposita honestorum ac turpium via peiorem sequi malent, neque prudentiam, cum in gravissimas frequenter legum, semper vero malae conscientiae poenas a semet ipsis inproviso rerum exitu induantur.

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